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Full text of "The Instructor"

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1965 




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Photo by Lorin Wiggins. 



THE IMPORTANCE OF 

COURTSHIP AND 

SIGNIFICANCE OF 

TEMPLE MARRIAGE 



by President David 0. McKay 



. . . Whoso forbiddeth to marry is not ordained 
of God, for marriage is ordained of God unto man. 
Wherefore, it is lawful that he should have one wife, 
and they twain shall be one flesh, and all this that 
the earth might answer the end of its creation. 

(Doctrine and Covenants 49:15-16.) 

By direct revelation, in this passage is stated 
in a few words the true purpose of marriage. It is 
to bear children and rear a family. 

I have but one thought in my heart for the young 
people of the Church, and that is that they be happy. 
I know of no other place than the home where true 
happiness can be found in this life. It is possible 
to make home a bit of heaven; indeed, I picture 
heaven to be a continuation of the ideal home. 

I could not find the little maid content, 

So out I rushed, and sought her far and wide; 

But not where pleasure each new fancy tried, 
Heading the maze of rioting merriment. 
Nor where, with restless eyes and bow half bent. 

Love in the brake of sweetbriar smiled and sighed. 

Nor yet where Fame towered, crowned and 
glorified. 
Found I her face, nor wheresoever I went. 
So homeward back I crawled, like wounded bird. 

When lot Content sat spinning at my door; 

And when I asked her where she was before — 
"Here all the time," she said; "I never stirred; 

Too eager in thy search, you passed me o'er. 
And, though I called, you neither saw nor heard." 

— Alfred Austin. 

Yes, truly, the "maid content" is in the ideal 
home. Thinking men generally have come to that 
conclusion. Scientists today say that civilization is 
to be measured at different stages largely by the 
development of the home. 

In early youth, our environment is largely deter- 
mined for us, but in courtship and marriage we can 
modify, yes, even control to a very great extent, our 
environment. Morally speaking, we can carve the 
very atmosphere in which we live. But the most im- 
portant of these elements is personal effort — that 
which we make of ourselves. 

History, and our own teachings, tell us that mar- 
riage in some form or other has been man's funda- 
mental association since time began. We know from 
revelation that marriage is ordained of God and was 
instituted by divine edict. That was in the begin- 
ning, but man has prostituted it and practiced differ- 
ent forms of marriage and different methods of ob- 



(For Course 11, lesson of August 15, "Temple Work"; for Course 
13, lessons of August 29 and September 5, "Temples and Temple 
Work"; for Course 29, lesson of September 5, "Marriage and Family 
Relationships"; of general use in Family Home Evening lessons; and 
of general interest.) 



JULY 1 965 



257 



THE IMPORTANCE OF COURTSHIP AND SIGNIFICANCE OF TEMPLE MARRIAGE {Continued from previous page.) 



taining mates. Among certain races, wives were ob- 
tained by theft; and among some tribes of nomadic 
peoples, wives were and still are obtained by pur- 
chase. Another form of securing a mate, most com- 
mon among civilized peoples, is by common consent. 
When I was on my first mission in Scotland a couple 
who merely agreed to marry became husband and 
wife in a common-law marriage, which was recog- 
nized as a legal union. Later in history the mar- 
riage ceremony became sanctified by the various 
churches, and even later than that it was legalized 
by the law of the land. 

Thus we have throughout various nations of the 
world in modified form various systems of marriage. 
I wish you to keep them in mind, and compare 
them with the scriptural text appearing at the be- 
ginning of this article that ''marriage is ordained of 
God." It is something not to be entered into lightly 
nor terminated at pleasure or at the first difficulty 
that might arise as we journey down the highway of 
matrimony. If the world could reaUze that — just 
that one thought — we should not have the broken 
homes and the resultant unhappiness and misery. 

Marriage Happiness Controls Government 

No couple should enter into matrimony without 
careful observation and serious, prayerful thought. 
Everyone desires to live happily in married life. It 
is the natural, the normal life. The stability of gov- 
ernment and the perpetuation of the race depend 
upon happiness in marriage. The happiness of man- 
kind is not complete without congenial marriage. 

It is well for young people to keep their eyes 
open in courtship. That is one way in which we can 
"carve" our environment. Association is the ele- 
ment in which our hearts become warm. How im- 
portant it is, then, that the companion of each be 
chosen wisely and prayerfully. The choosing of a 
companion determines our future happiness or un- 
happiness. It is a part of wisdom, therefore, to 
associate only with those from whose company you 
can select a life's partner with whom you will be 
congenial. If, in such companionship you recognize 
negative characteristics in him who attracts you, 
try to let your judgment rule your heart. Do not 
fool yourselves, girls, by thinking that after you are 
married a man will overcome evil habits or negative 
traits of character. Let him prove himself before 
marriage. 

I know you are now asking: "What are the posi- 
tive characteristics for which we should seek?" 



True LoveKs Characteristics 

Among the dominant characteristics a true lover 
should possess are: first. Honesty; second. Loyalty; 
third. Chastity; and, fourth. Reverence. 

Never marry a man who would deceive you or 
who would tell you a lie. I think it was Sir Walter 
Scott who said: "I will withdraw my hand from a 
man, were he my best friend, who would wrong a 
woman or tell a lie." 

These virtues which I have named are qualities 
which will appeal to your mind, to your observation, 
to your judgment. The real guiding principle, how- 
ever, is the divinest attribute of the soul — Love. 

Before I consider this virtue further, let me give 
you a word-picture of different kinds of wives as 
written by James Allen. He says: 

Some women in marrying demand all and give all. 
With good men they are happy; 
With base men they are brokenhearted. 

Some demand everything and give little. 
With weak men they are tyrants; 
With strong men they are divorced. 

Some demand little and give all. 

With congenial souls they are in heaven; 
With uncongenial they are soon in their graves. 

Some give little and demand little. 

They are the heartless — they bring neither 
The joy of life nor the peace of death. 

In choosing a companion, it is necessary to study 
the disposition, the inheritance, and training of the 
one with whom you are contemplating making life's 
journey. You see how necessary it is to look for 
the characteristics of honesty, loyalty, chastity, and 
reverence. But after having found them — "How 
then," you ask, "may you tell whether or not there 
is a consanguinity, that something which will make 
you at least congenial in each other's company?" 
Though love is not always a true guide, especially 
if that love be not reciprocated, or is bestowed upon 
a surly creature, or a brute, yet certainly there is 
no happiness without love. "Well," you may ask, 
"how may I know when I am in love?" 

Am I in Love? 

This is a very important question. A fellow 
student and I considered that query one night as 
we walked together. As young men of that age fre- 
quently do, we were talking about girls. Neither he 
nor I knew whether we were in love or not. In an- 
swer to my question, "How may we know when we 



258 



• THE INSTRUCTOR 



are in love?" that young man, who later became 
a member of the Council of the Twelve, said, "My 
mother once said that if you meet a girl in whose 
presence you feel a desire to achieve; who inspires 
you to do your best, and to make the most of 
yourself, such a young woman is worthy of your 
love, and is awakening love in your heart." 

I submit that, young men, as a true guide. In 
the presence of the girl you truly love you do not 
feel to grovel; in her presence you do not attempt to 
take advantage of her; in her presence you feel that 
you would like to be everything that a true man 
should become, for she will inspire you to that 
ideal. And I ask you young women to cherish that 
same guide. What does he inspire in you — to feel as 
Portia did when she loved? She was wealthy; she 
was beautiful; but for Bassanio she wished she were 
a thousand times more beautiful, ten thousand times 
more rich — that is what true love does! When a 
young man accompanies you after a meeting, or 
after a dance, and he shows an inchnation to use 
you as a convenience, or as a means of gratification, 
then you may know he is not prompted by love. 

Lef Judgment Rule 

Under such circumstances, no matter how fas- 
cinated you may be, young woman, no matter how 
confident you may feel that you love him, let your 
judgment rule and you be master of your feelings. 
It may grieve you not to follow the inclination of 
your heart, but you had better be pained a httle 
in your youth than to suffer pangs of torture later. 

Courtship is a wonderful period. It should be a 
sacred one. That is the time in which you choose 
your mate. Young men, your success in life de- 
pends upon that choice! Choose prayerfully the one 
who inspires you to do your best, and always re- 
member that no man injures the thing he loves. In 
the world there is the double standard of morahty, 
but in The Church of Jesus Christ of Latter-day 
Saints there is but a single standard. It appUes to 
the boys as well as to the girls. If you follow that 
standard, and, indeed, if you will listen to the 
promptings of your best self, your clearest judgment, 
the whisperings of your own true heart;, you will 
learn this lesson: That self-mastery during youthy 
and compliance with the single standard of morality 
is (i) the source of virile manhood; (2) the crown 
of beautiful womanhood; (3) the foundation of a 
happy home, and (4) the contributing factor to the 
strength and perpetuity of the race! 



Temple Marriage 

And now a word about the eternity of the mar- 
riage covenant: Let us look at the principle of it. 
Name in your own minds the most divine attribute 
of the human soul. It is not sympathy. And girls, 
be careful not to be misled by sympathy. True, 
sympathy is next to love, but it is not love. 

Love is the most divine attribute of the human 
soul; and if you accept the immortahty of the soul, 
that is, if you beheve that personality persists after 
death, then you must believe that love also persists 
after death. Is that not sound? And I ask you this: 
Whom shall we love when we recognize those per- 
sonalities in the next world? 

True, we are admonished to love everybody. Yes, 
we should love everybody now; but you and I know 
that we love most those whom we know best. I shall 
love my wife, my children, mother and father, broth- 
ers and sisters, and shall recognize them and know 
them beyond the veil because of the experiences we 
have shared in this Ufe. And the union of loving 
hearts will be perpetuated after life. That is why 
we are married — sealed in the temple for time 
and all eternity. This is not just a mere dogma of 
the Church — it is a truth fundamental to the life 
and happiness of all humanity. It is the part of 
wisdom to choose the House of the Lord in which 
to plight your love and to consecrate your vows. 

Significance of Marriage 

Let me give you a glimpse of the significance of 
such a marriage. The bridegroom kneehng at the 
altar has in his heart the dearest possession that a 
husband can cherish — the assurance that she who 
places her hand in his, in confidence, in marriage, is 
as pure as a sunbeam — as spotless as the snow newly 
fallen from the heavens. He has the assurance that 
in her purity and sweetness she typifies divine 
motherhood. Now, young man, you tell me whether 
that assurance, that complete faith and confidence, 
is not worth everything else in the world. 

Equally subhme is the assurance the young girl 
has that the man whom she loves, to whom she gives 
herself in marriage, comes to her with that same 
purity and strength of character which she brings to 
him. Such a union will indeed be a marriage or- 
dained of God for the glory of His creation. 

This is your heritage, youth of the Church, as 
you contemplate an eternal partnership. 

Library File Reference: Marriage. 



JULY 1965 



259 



KINDNESS IS 
NOT TAUGHT 
BUT CAUGHT 



by George D. DurranV 



Father, just home from work, settled in his easy 
chair to read the evening paper. He pushed his five 
young children away, saying kindly, "Go and play. 
Daddy wants to read." 

Shortly after the last child had become convinced 
that his father would not play and had left him 
alone to ponder the news of the day, there was a 
crash and then crying. Mother announced that 
Devin, their 4 -year-old son, had once again been 
unkind to Marinda, his 3-year-old sister. "I don't 
know what to do," said Mother in despair. "He just 
won't leave her alone for five minutes." 

Father hurried to the scene and 
snapped, "Devin, if you don't 
stop being mean, 
I'll spank you." 




Art by Dale Kilbourn. 

Father asked, "Have you been kind today?" 
And his son Devin shouted a gleeful, "Yes!" 
"Very good" said Father. "Let's play ball!" 



Mother announced that dinner was ready. As 
Marinda, who had stopped crying, made her way 
toward her chair Devin blocked her way by rearing 
back until his chair touched the wall. She began 
to whine and tried to get by. Devin pushed her 
back, and she began to scream. Father, up like a 
shot, took Devin from the room. The threatened 
spanking administered, the family heard him say, 
"Now maybe you will be kind." 

That night after the children were in bed, the 
discouraged parents sat alone. Father spoke. "What 
can we do to bring more kindness into our home? 
How can we get the children to be more considerate 
of each other?" After discussing the problem, they 
formulated a plan. 

Next morning the planned program was launched. 
Father called the family together for prayer and 
said, "Now, Devin, it is your turn to pray. In your 
prayer, ask Heavenly Father to bless Marinda that 
she will have a happier day today than she had yes- 
terday." Devin took the cue. His simple prayer ex- 
pressed the kind thought they wanted to hear. Fath- 
er, looking right into Devin's eyes, said, "You have 
made our family happy. We have never heard a 
kinder prayer. I'm sure that you will do all you 
can to make the prayer come true." Devin beamed 
with the praise. 

As Father left for work, his heart was gladdened 
by these words from Devin, "Daddy, I'm going to 
be really kind today." 

That night when their father returned, the chil- 
dren were out playing. Just as he sat down to read, 
one of the children shouted, "Daddy is home!" She 
led a mad dash of children into the house. Father 
had a friendly word for each child as they pushed 
and pulled for a place near to him. 

"Come and play ball," begged Matthew, the old- 
est child. Though Father at first felt like saying, 
"No, I'm tired," he reconsidered and asked, "Devin, 
have you been kind today?" 

Devin shouted a gleeful, "Yes!" 
"Very good," said Father. "Let's play ball." 
When they gathered for dinner, Devin again pre- 
pared to block Marinda's way. Seeing the situation, 
Father said, "Devin, I'll bet you have been real 
kind to Marinda today." Devin quickly slid his chair 
forward so that Marinda could pass. Father smiled 
and said, "That was a kind act, Devin." 

(For Course 1, lesson of September 19, "We Are Learning To Be 
Kind to Each Other at Home"; for Course 5, lesson of August 22, 
"Out of the Abundance of the Heart"; to support Family Home 
Evening lesson No. 20; and of general interest.) 

* George D. Durrant is an Indian Seminary curriculum writer for 
the LDS Department of Education. In Church service he assists 
correlation secretaries in preparation of Family Home Evening 
lessons. He received both his B.S. and M.S. degrees from Brigham 
Young University. He and his wife, the former Marilyn Burnham, 
are parents of five children. 



260 



THE INSTRUCTOR 



As the family ate, Mother said, "I know a game 
we can play. Who is interested?" All hands went up, 
''AH right," Mother added, "I'll tell you something 
that one of us did today, and you all try to guess 
who it was. One family member did something kind, 
he did not read the newspaper but instead he played 
with the children." 

"Daddy!" the children shouted. 

"That's right," said Mother, "Daddy is very 
kind. Another one of us did a kind deed by reading 
a book to the other children." 

"Matthew!" shouted Kathryn. Matthew, the 8- 
year-old, smiled happily. 

"It is surely good to have a son who can read 
and who is kind enough to read to his little brothers 
and sisters," said Mother. "Another member of our 
family who is such a kind person held little Dwight's 
hand when he was outside so that he wouldn't get 
in the road?" 

"Kathryn!" answered Matthew. At the same time 
that Kathryn proudly said, "Me." 

"Kathryn surely helps me," Mother added. 

"I like to help," Kathryn repUed. 

"Another member of our family said a beautiful 
prayer and then did things like moving his chair to 
help his sister be happy." 

"I did!" said Devin, "I did!" 

Then Mother added, "You helped Heavenly 
Father help Marinda have a happy day, didn't you, 
Devin?" 

"Yes," said Devin with wide eyes. "I'm going to 
do it tomorrow, too!" 

"I feel good," said Father, "to have such a kind 
family. I feel so good that I'm going to be especially 
kind to the kindest one of all. Who do you think 
that is?" 



"Mama!" shouted Matthew. 

"Right!" agreed Father. "And I'm going to help 
her by doing the dishes." 

As Father washed the dishes, he tried to deter- 
mine in his mind what had made this day so dif- 
ferent from the one before. He arrived at these con- 
clusions: 

1. Yesterday he had expected family kindness 
to come automatically, but it did not. Today 
he had learned that kindness does not just 
happen; it is caused. 

2. Yesterday he had set an example of unkind- 
ness by denying the children the joy of play- 
ing with the father for whom they had waited 
all day. Today he had not just spoken of 
kindness, he had been an example of it. 

3. Yesterday kindness had just been a word. 
Today it had become, through proper direc- 
tion, any one of a thousand and one small 
deeds that make people happy. 

4. Yesterday he had tried to cause kindness by 
force. In so doing he had taught not what 
kindness is but rather what it is not. Today, 
by honest praise and proper direction he had 
nurtured the kindness that comes from the 
heart. 

5. Yesterday his children knew where they had 
fallen down. Today they knew how high they 
were standing up. 

6. Finally, he concluded that kindness does not 
come easy to a child; and, that if kindness 
was to characterize his family's future, he 
and Mother would need to follow today's plan 
for many days to come. 

Library File Reference: Kindness. 



INSTRUCTOR STAFF 



Editok : 
President David O. McKay 

Associate Editors: 

General Superintendent George R. Hill 

Lorin F. Wheelwright 

Business Manager: 
Richard E. Folland 

Managing Editor: 
Boyd O. Hatch 

Production Editor: 
Burl Shephard 

Manuscript Editor: 
Richard E. Scholle 

Research Editor: 
H. George Bickerstaff 

Art Director: 
Sherman T. Martin 

Circulation Manager: 
Joan Barber 

Instructor Secretary: 
Ruth Ann Bassett 

Consultant : 
A. William Lund 



Instructor Committee: 

Chairman Lorin F. Wheelwright, Richard E. 
Folland, Marie F. Felt, A. William Lund, Ken- 
neth S. Bennion, H. Aldous Dixon, Leland H. 
Monson, Alexander Schreiner, Lorna C. Alder, 
Vernon J. LeeMaster, Claribel W. Aldous, 
Melba Glade, Henry Eyring, Clarence Tyndall, 
Wallace G. Bennett, Camille W. Halliday, 
Margaret Hopkinson, Mima Rashand, Edith 
M. Nash, Alva H. Parry, Bernard S. Walker, 
Paul B. Tanner, Lewis J. Wallace, Arthur D. 
Browne, Howard S. Bennion, Herald L. Carl- 
ston, Bertrand F. Harrison, Willis S. Peterson, 
Greldon L. Nelson, Jane Hopkinson, G. Robert 
Ruff, Anthony I. Bentley, Marshall T. Burton, 
Calvin C. Cook, A. Hamer Reiser, Robert M. 
Cundick, Clarence L. Madsen, J. Elliot Cam- 
eron, Bertrand A. Childs. 



Published by the Deseret Sunday School Union 
of The Church of Jesus Christ of Latter-day 
Saints, the first day of every month at Salt Lake 
City, Utah. Entered at Salt Lake City Post Office 
as second class matter acceptable for mailing at 
special rate of postage provided in Section 1103, 
Act of Oct, 3, 1917, authorized on July 8, 1928, 
Copyright 1965 by the Deseret Sunday School 
Union Board. All rights reserved. 

Thirty to forty-five days' notice required for 
change of address. When ordering a change, 
please include address slip from a recent issue 
of the magazine. Address changes cannot be 
made unless the old address as well as the new 
one is included. Also, report the new postal ZIP 
Code number. 

Mail subscriptions to The Instructor, 79 South 
state street. Salt Lake City. Utah 84111. Subscrip- 
tion price is $3 per year paid in advance. Single 
issues, 35 cents each. 

Bound volumes sell for $6.75 when all maga- 
zines are furnished by The Instructor. When sub- 
scriber supplies his own issues, binding charge 
is $3.75. 



JULY 1965 



261 



Queen 



The Home Sunday School 
experiences of a Mormon pioneer 
family in 1965, as told to 
Burl Shephard 



THE 
LIGHTHOUSE 




inter Island Light station 
yk acres In size) 




CANADA 
U. S. A. 



"As we said goodbye to our friends and journeyed 
up the coast, we were all impressed that we were 
saying goodbye to everything and starting life anew 
on some forsaken island like pioneers of old. With 
this feeling came a 'oneness' that our family had 
never enjoyed before. We knew it had to be; and 
as parents we vowed to make this new life a good 
one, and to keep our children tuned to the Lord." 

These are the words of Sister Velma Bigelow, 
wife of Lyle Bigelow, in expressing the feelings of 
this lone Latter-day Saint family that ventured 
forth seven years ago, out of necessity, to establish 
a new home on a small Pacific island off the coast 
of British Columbia, Canada. They faced the chal- 



{For Course 7, lesson of September 19, "What It Means To Be a 
Pioneer"; for Course 27, lessons of August 15 and 22, "Joseph, the 
Rise and Fall of Fortune" and "Joseph, Faithfulness Gains Higher 
Responsibilities"; to support Family Home Evening lessons Nos. 25, 
26, 28; and of general interest.) 



lenge of being alone, isolated from all other Latter- 
day Saints; and they met that challenge by organ- 
izing their own successful Sunday School — attend- 
ance is always 100 percent. In doing this, they 
allied themselves with a great army of Latter-day 
Saint Sunday Schools around the world and thus 
discovered that "no man is an island," but that he 
is, in reahty, a very vital part of the mainland of 
living. 

Brother Bigelow, keeper of the lighthouse on 
Pointer Island, took his family to this area when 
failing health made it impossible for him to earn a 
living at the difficult manual labor other jobs re- 
quired. The Bigelows now have a family of five chil- 
dren: Lorayne, 12; Sharon and Karen, 11; Davis 5; 
and Amy, 2 in July. 

Sister Bigelow aptly describes the rigors of their 
island environment: 



"Master, the Tempest Is Raging," a 
favorite hymn, has real meaning for 
this family during a northeast storm. 



Fair weather! Showing lighthouse 
tower, lovely, new home erected by 
the government, and helicopter pad. 



Keeper of the lightstation, and also 
chief cook, laundryman, and baby 
sitter on school days is Lyle Bigelow. 




262 



THE INSTRUCTOR 



Our Island Was a Cake of Ice 

"Our tiny island is located halfway between 
Vancouver and Prince Rupert in the inland passage, 
which is a chain of islands, large and small, running 
north and south along the sparsely inhabited, thick- 
ly forested British Columbia coast. We are not 
exposed directly to the stormy wrath of the Pacific, 
but we do get foul weather and raging seas from 
that direction many times during the year. Our cold- 
est and cruelest winter weather comes as a result of 
strong winds coming off the snow-capped coastal 
mountains. Last winter was particularly bad. The 
whole island was a cake of ice, with salt spray 
frozen into icicles everywhere. Many times the wind 
blew the salt spray up onto our windows, or carried 
the blowing spray from one side of the island to 
the other." 

The Bigelows' first lightstation home seven years 
ago was Green Island. Of their arrival there, they 
say: "This was a pleasant surprise to us. We had 
not really believed a lightstation could be that nice. 
With a prayer of thankfulness, we began our happy 
future." They could not have known then the hap- 
piness and blessing that would be theirs. Later they 
were transferred to Langara Lightstation and then 
to Pointer Island. 

"We do not go to the mainland for supplies," 
Sister Bigelow informs us. "The nearest village, 
which boasts two stores, a hospital, and a post office 
is located on one of the islands 12 miles away in 
sheltered waters. In this little Indian village of 
Bella Bella, Davis and Amy were bom. Lyle is now 
in good health and is able to assume many tasks 
which were impossible a few years a go. I know that 
it has been because of his increase in faith and his 
growing enthusiasm in the Lord's work that he has 
improved in health." 

Assured by doctors that they would have no chil- 



dren of their own, Lyle and Velma had adopted 
three. These three older children have brought 
them great joy and are sealed to them in the temple. 
In their new environment, however, the Bigelows 
have become parents of two more youngsters — these 
are two added blessings. 

Sunday School with the Right Spirit 

Sunday School has been held from the beginning, 
even though their meetings were spasmodic at first 
— sometimes on the front steps of the lighthouse on 
fine mornings — "but the proper spirit was there." 
Finally, at Pointer Island, they established a regu- 
lar, well-organized Sunday School; and with the 
visit of two missionaries, they were set apart as the 
Pointer Island Sunday School. 

For many years Brother Bigelow, an elder, was 
the sole priesthood bearer; and he took charge of 
the sacrament. Early last winter, however. Sister 
Bigelow's brother, David Vance, arrived to take the 
position of assistant lightkeeper. Says Sister Bige- 
low: "With his arrival our Church activities took a 
tremendous leap forward. We now begin Sabbath 
Day with priesthood meeting, followed by Sunday 
School; and in the afternoon we have an adult study 
class. We also continue to hold testimony meeting 
on the first Sunday of each month, as we have done 
for years. It is a great thrill to us to see our daugh- 
ters and our 5-year-old son bearing their testimonies. 
Our little son also says the sacrament gem and gives 
2 14 -minute talks along with the rest of us. 

"In our Sunday School we now have three classes. 
David was appointed to teach the girls, Lyle teaches 
Davis in his little class, and I tend the baby and 
read the Book of Mormon. The girls are now study- 
ing Old Testament Stories and Davis is taking 
Growing in the Gospel — Part II. This year we 

(Continued on following page.) 



Velma Bigelow — busy wife, mother, 
and home teacher for her school-age 
children, enjoys sunny island home. 



". . . This do in remembrance of me." 
Sacrament is a regular part of Sun- 
day School. Tiny china cups are used. 



Brother Bigelow teaches his little 
son, Davis, in Sunday School, from 
"Growing in the Gospel — Part 11." 




JULY 1965 



263 



THE LIGHTHOUSE {Continued from previous page.) 

were able to purchase the teaching aids for this 
course. 

"A few years ago a fisherman friend of ours sent 
the girls some little Chinese dishes. The little cups 
seemed perfect for the sacrament, so we have used 
them for this purpose ever since. We use a metal 
tray for the bread. The cover for our sacrament 
table is a small white cloth, boimd with loving care 
on the zigzag sewing machine. 

"With the arrival of my brother we also inaugu- 
rated the 'Pointer Island Church Budget,' to which 
each adult member contributes equally. With this 
fund we have been able to subscribe to The Instruc- 
tor, The Improvement Era, The Relief Society Mag- 
azine, The Children's Friend, and the Church News, 
as well as pay for our new Sunday School and Pri- 
mary supplies. (Primary is held regularly every 
Thursday afternoon and Family Home Evening each 
Friday.) In the near future we expect that David 
will be purchasing the records of the Book of Mor- 



Our Amazing Schoolroom 

Our schoolroom is very different from most school- 
rooms. My chair has a wooden block nailed onto the 
inside of its back because my chair is too big for me. 
The desk is made from an old door. Dad made some 
legs for it and put a bookshelf at the back of the desk. 
We put our schoolbooks, lesson papers, and mastery 
work on these shelves. 

There are other shelves which hold many ency- 
clopedias, storybooks, and books to help us learn about 
the world and the things other people do. We also 
have a Cyclo Teaching machine which teaches us 
hundreds of things and then asks us questions to see 
what we have learned. 

We have plenty of light in our schoolroom. There 
is a ceiling fixture, two extra lamps, and a large win- 
dow. We have a pencil sharpener and a world globe. 
I have a timer to help me stay on schedule with my 
lessons. I like my schoolroom, but I would like to go 
to an ordinary school for a few days to see what it is 
like. 

— Sharon Bigelow. 



mon, and then Pointer Island Simday School will 
make a copy of them on the tape recorder." 

The "Family Joke" Finds Fulfillment 

The well-kept minute book of Pointer Island Sun- 
day School reveals the orderly method in which they 
have conducted their services; and one reads between 
the lines to reaUze that they have found comfort 
and encouragement in many favorite Mormon hymns 
such as, "Guide Us, Thou Great Jehovah" and 
"Let Us All Press On." It is also understandable 
that because of the terrifying winter storms which 
sweep their tiny island home, a hymn which has be- 
come a favorite is "Master, the Tempest Is Raging." 
The acquisition of a chord organ has been a great 
blessing to them, but Sister Bigelow relates humor- 
ously that for years her effort to get donations for 
the "Organ Fund" was the family joke. 

"No one hesitated to tell me I was crazy," she 
says; "but I persisted and hoped." 

Then one winter day a salesman came to the 
island. When he heard that the family was interest- 
ed in an organ, the clever fellow returned the next 
week during a winter storm with a chord organ. He 
set it up in their living room and began to play it. 
The children were fascinated. Their parents looked 
on askance. When they hesitated about purchasing 
it, the salesman was quick to remind them, "You 
can't disappoint the children now that they have 
heard it." He was convincing. They bought the 
organ. 

"Many years ago when I was a Sunday School 
chorister, I never dreamed of the things I could do," 
Sister Bigelow recalls. "But as I became more adept 
at playing the chord organ and could convert the 
hymns to the pushbutton bass, we became more and 
more thankful that we had purchased it." 

The mother in this young family is really a busy 



Our Amazing Schoolroom! L. to r., 
Davis, Karen, and Sharon at work. 
Lessons go to Victoria for marking. 



Well-stocked bookshelves help to 
make school by correspondence easier. 
Lorayne studies; baby Amy plays. 



Unusual family enjoys "Snow Frolic 
Daddy Date." Much work of hanging 
snowflakes and stars adds interest. 



'^^-pW' 




264 



THE INSTRUCTOR 



bee. She is wife, mother, and schoolteacher; and 
we cannot but believe that she is a most adequate 
one, a real blessing to her family. She describes the 
daily activities of this one-family community: 

"I begin my school- teaching day at 9 a.m. and 
teach the girls until 2:30 p.m. They attend school 
by correspondence, and I am called their home in- 
structor. The lessons are sent to Victoria, B.C., for 
marking. Each girl has taken an Award of Merit 
for outstanding school work. Our little son, Davis, 
has his kindergarten class from 2:30 until 4 p.m. each 
day, so you can see that my day is really full." 

What Does the Lightkeeper Do? 

"The main duties of a lightkeeper are to main- 
tain the diesel lighting plants and the two diesel 
fog engines, as well as to watch the weather and turn 
on the foghorn whenever necessary. There is also 
much painting and maintenance work to be done on 
the station, and during the past few years there has 
been an increase in the amount of book work. 

"To add to these responsibilities, Lyle is required 
to do the washing (we have an automatic washer and 
dryer) , most of the cooking, and to tend the younger 
children while I teach school. As our mail and sup- 
plies come up from Vancouver once a week, he goes 
to Bella Bella for these things as often as weather 
permits. This is a 24-mile round trip and is very 
tiring, as the boat only travels 6 knots (about 7 
miles per hour). When he arrives home, we must 
accomplish the backbreaking task of unloading the 
supplies on the rocks, winding the heavy boat up 
on the hoist by hand, packing the supplies up the 
rocks and into the house, and putting them away. 
It takes a full day to recover from that trip! But 
how exciting 'Boat Day* is, with so many things 
to read and enjoy! 

Is the Family Happy? 

"The girls are so busy with their school work and 
helping around the house that they don't have much 
time for social activities, but we try to make time 
each day for fun and activity. As well as the myriad 
of living things to be found on the beach to interest 
them, they have chickens, geese, rabbits, hamsters, 
two budgie birds, a cat, and two dogs to keep them 
busy. One of the dogs is a huge Newfoundland 
named 'Dinah.' Newfoundland dogs are noted for 
their lifesaving abilities. 

"We also have a large amount of personal 8 mm. 
movie film which we enjoy viewing now and again. 
And, as you can imagine, the children's friends are 
found in books; they all do a lot of reading. They 



also find enjoyment in such hobbies as woodbuming, 
painting by numbers, and in using a large variety of 
toys. 

. "A highlight in our lives came when we pur- 
chased a four-speed tape recorder and were able to 
record the program, Trelude to the Sabbath,' direct 
from Salt Lake City during the whole of each Satur- 
day night. The tape recorder records all night while 
we sleep, and the next day, when we are unable to 
get radio reception, we can hear Church broadcasts 
to enrich our Sabbath Day. 

"For exercise the children roller skate up and 
down our Umited sidewalk and then right into the 
basement! The basement is at ground level because 
the house sits on bedrock with very little soil over 
it. For Christmas their Uncle David made some 
sleds, and now they have lots of fun finding minia- 
ture hills to slide down. One of the girls even used 
the outside steps for a hill!"^ 

A Bedrock Foundation in the Gospel 

These children are having a unique adventure 
in growing up that they will never forget. But how 
wonderful that they have parents who realize the 
importance of giving them bedrock foundation in the 
Gospel! They might aptly teach the scripture: 

"Therefore whosoever heareth these sayings of 
mine, and doeth them, I will liken him unto a wise 
man, which built his house upon a rock: and the 
rain descended, and the floods came, and the winds 
blew, and beat upon that house; and it fell not: for 
it was founded upon a rock." (Matthew 7:24, 25.) 

The happy conclusion is the spiritual growth and 
closeness of family association accomplished through 
husband, wife, and children working together to 
magnify the priesthood in the home. With that spir- 
it, one lone family or a community of families can 
succeed. Without that cooperative spirit, the priest- 
hood bearer is hampered in his responsibility to pro- 
mote the spiritual welfare of his family. 

"I've had many occasions over these years to be 
thankful for a husband who holds the Melchizedek 
Priesthood," states Sister Bigelow. "Without him, 
our children would not be receiving the knowledge 
of the Gospel they now receive. Each time we have 
tackled a new problem, it has loomed large and fore- 
boding before us; but each responsibility becomes 
easier to conquer than the one before. And we 
aren't finished yet!"^ 

No, indeed, they are not finished. And their 
good works and their example might make of them 
"a lighthouse" to other LDS families who need 
guidance through the rough and stormy waters of 
isolated living. 



Library File Reference: Family life. 



JULY 1965 



265 



f? 





99 



BUT THERE WAS NO PEACE 

by Frances P, Barlow* 



When Christ was bom in Bethlehem the angels 
of heaven sang, "Glory to God in the Highest, and 
on earth peace, good will toward men." {Luke 2: 14.) 
God has always wanted peace among His children. 
He sent His Only Begotten Son to earth to teach us 
how to live. 

Peace can only be achieved through people. How 
desperately nations have striven to maintain peace! 
How desperately we desire to have peace today! 
Worldwide peace and peace in our little worlds of 
home, family, office, industry, community, depend 
upon each one of us putting into action the art of 
peace. 

How can we develop the art of peace? God tells 
us we are to be peacemakers. We are all His chil- 
dren, and He has promised us many blessings if we 
will be peacemakers. (See Matthew 5:9.) How can 
we be peacemakers? By keeping the commandments 
of God and striving every day to do the little things 
that make life happier and brighter and more worth- 
while for our fellowmen. 

We have to be at peace with ourselves before 
we can help others gain peace. Peace is God on 
both sides of the table in a conference. It is a 
warmth, an enthusiasm, a magnetism that reaches 
out and draws people together in understanding and 
love. It is the responsibility of every parent and 
teacher to be a peacemaker and through example 
and proper guidance to teach children the Gospel of 
love and understanding given by Jesus. 

A Peacemaker— Age Three 

Children can learn to be sensitive to the needs of 
others at a very early age. For example: Three 
little boys, ages 3 and 4, were playing in a neighbor- 
hood sandpile. Tommy, the eldest, accidently hit 
Richard with a shovel. Richard started to cry. Tom- 
my pointed his finger at him and in a teasing voice 

(For Course 3, lesson of September 12. "When We Repent"; for 
Course 5. lesson of September 26, "Peace Is a Personal Problem"; for 
Course 9, lesson of September 19, "A Leader Perseveres in Doing 
Right"; to support Family Home Evening lessons Nos. 20, 21; and of 
general interest.) 



shouted, "Cry baby, cry baby," and then pushed 
him over. 

Brian, the third little friend in the group, looked 
at both boys very thoughtfully and then turned to 
Tommy and said, "Tommy, when someone cries you 
should be nice to him. My mother says that when 
my little sister cries, I should love her all the more, 
because when anyone cries he needs more loving. 
You should love Richard and not hurt him." 

Tommy handed the shovel to Richard, and the 
three little boys went on with their play. Brian 
was a peacemaker at the tender age of 3. 

The Enthusiastic Ages of Seven and Eight 

Children at the ages of 7 and 8 are at the divid- 
ing line between early childhood and the more ma- 
ture middle years. They are "halfway up the stairs." 
They do not like to be treated as Uttle children and 
greatly resent being talked down to by elders or 
older siblings. These are eager years, with more 
enthusiasm than wisdom. Parents and teachers 
who are working with this age group need to be 
aware of the sensitivity of these children, their de- 
sire for guidance, together with their inability to 
accept too much criticism. Tears are near the sur- 
face if correction is too harsh, and resentment wells 
up at being "bossed." 

Can children at this age be peacemakers? Cer- 
tainly they can. They can be peacemakers in their 
homes, with their friends, at school, and wherever 
they have dealings with other people. They can be 
peacemakers by being unselfish, forgiving, helpful, 
kind, loving, and good. The following incidents show 
how children can be peacemakers in their daily ac- 
tivities. 

One Saturday morning Carlton, age 8, had been 



* Frances P. Barlow has been an assistant professor of child 
development at Brigham Young University for 14 years. She taught 
the same subject for two years at Utah State University. Her B.S. 
degree was obtained at the University of Utah and her M.Ed, was 
awarded by USU. She graduated with honors at the former insti- 
tution and with high honors at the latter. She serves in Oak Hills 
1st Ward (East Sharon Stake) in Provo. She is also an officer in 
both the Lady Lions and the Fine Arts Literary Club. Her husband 
is Joel 0. Barlow. They have four children. 



266 



THE INSTRUCTOR 



asked to clean his room and help his big brother, 
Fred, clean the garage. Mother and Dad then went 
shopping. Carlton went into his room to start pick- 
ing up his clothes. As he picked up his overalls, a 
dozen bottle caps fell out of his pocket onto the 
floor. "Oh, boy!'* He remembered now that he 
wanted to decorate his skull cap with them. It took 
quite awhile to dig the inside of the lids out so he 
could clamp them on his cap. 

Fred came to the door and yelled, "Come on, 
Carlton, sweep the garage while I put the nails 
away." Carlton went right on decorating his cap. 
Fred went into his bedroom and grabbed the cap 
away from his younger brother and in no uncertain 
terms pushed him out of his bedroom and into the 
garage. Desperately Carlton tried to take his cap 
back from his older brother, but he was unable. A 
fight was soon in progress. Carlton was not going to 
be "pushed around" by his brother, and he told him 
so. Fred was not going to stand for any "smart talk" 
from his younger brother. 

After several rounds of flying fists, Carlton ran 
in tears to his room and banged the door behind him. 
When Mother and Dad came home, two very unhap- 
py boys were sitting in their rooms. The garage was 
still dirty, but Mother saw a greater need than the 
garage. She opened a carton of ice cream and gave 
each boy a double-decker cone. No one said a word. 
Finally, Fred came out of his bedroom and went 
into the garage and started picking up the nails. 
Slowly Carlton took the broom and swept the garage 
floor. In no time the garage was clean as a pin. 
Mother was standing in the doorway as they finished. 
"Thank you, boys," she said. "I'm proud of you." 

Fred looked at Carlton and helped him hang up 
the broom on the wall, and as the boys went bounc- 
ing up the stairs Fred said,"How do mothers always 
know how to make you feel so good inside? Come 
on, I'll show you how to clamp on your caps so they 
won't come off." 

Big Sister Is a Peacemaker 

Nancy came running up to the front door of her 
home. She was so excited! Mary Scott, the most 
popular girl in the third grade, had invited her to 
come over to her house to play dolls. Mary had so 
many Barbi dolls to dress. It was always such fun 
to go to Mary's house. Mother surely would not say 
"No" this afternoon. She had done her practicing 
before going to school so there was no reason for 
staying home. As Nancy opened the door, she heard 
her two little brothers quarreling and her baby 
sister crying in her crib. Mother was on the tele- 
phone talking to Grandma. She caught enough of 
the conversation to know that Grandmother was 
very ill and needed Mother's help. Nancy went into 



the room where her two brothers were quarreling 
and gave each one of them a new pencil so that they 
could play school. The baby had dropped her bot- 
tle, but she smiled and stopped crying when Nancy 
gave it back to her. Mother came running into the 
room to see what had happened. "Oh, Nancy," she 
cried, "what woiild I do without you? You are so 
good and thoughtful." 

Nancy saw the tired look on her mother's face, 
she heard the contented gurgle of baby sister, 
and saw her two Uttle brothers playing peaceably 
together. A warm feeling came over her, and she 
thought to herself, "Those Barbi dolls can wait." 

The Forgiving Older Brother 

Peter went into his bedroom to get his precious 
airplane. He had spent days putting it together. 
His best friend, Noal, wanted him to bring it over 
to his house. Noal had also made an airplane, so 
they wanted to compare results. Peter climbed up 
on a chair to reach his prize. Horrors! It was gone! 
He frantically jumped off the chair and ran to his 
mother with the tragic news. His mother knew 
nothing about the plane but assured him she would 
help him find it. They searched everywhere — under 
the bed, in his closet, and in his dresser drawers. 
Peter was sure he had left it on the shelf. Just then 
Greg, his younger brother, came home from school. 
Peter immediately accused him of taking the air- 
plane. Greg denied taking it but quickly ran into 
his room and locked the door. Peter was furious. 
He was sure now that Greg had taken his plane. 
He pounded on Greg's door and yelled for him to 
open up. Greg did not say a word. The telephone 
rang, and Peter was called to the phone. It was 
Noal asking him to hurry over. When Peter went 
back to his room, he heard someone crying. He 
peeked into Greg's room and saw his little brother 
trying to shake the pennies out of his bank. Through 
his sobs he told Peter he had accidently dropped the 
airplane when he was just looking at it. He did not 
mean to break it. 

"Why did you tell me you didn't take my 
plane?" scolded Peter. 

"Oh," cried Greg, "I knew you would be so 
angry, and I was afraid you would hit me. I'm so 
sorry I broke it. I just wanted to show Noal's 
brother that your plane was better than Noal's." 
Greg held out two Uttle fists full of pennies for his 
big brother to take. "Here is enough money to buy 
another plane." 

Peter looked at the sad face of his little brother 
and forgave him. It was not easy, but after all, 
it might be fun to see if he could make another one, 
better than Noal's this time. 



Library File Reference: Peace. 



JULY 1965 



267 



A GIRL WAS MY GUIDE AS . . . 



I Souglit Salvation 



by Richard E. Scholle 



I want to assure you that the Lord does have a 
hand in many military movements. As a former serv- 
iceman and as a student of history and current 
events, I have seen and read of events which give 
every indication that the Lord was leading. Two 
events are most outstanding in my mind. These 
movements are vivid because I was involved. 

As a clerk typist in the United States Air Force, 
I was assigned to a squadron which had its home 
base at Chanute Air Force Base, lUinois. This squad- 
ron maintained small, teaching detachments all over 
the world, where men were instructed about various 
parts of fighter planes. One day group headquarters 
wondered whether clerk typists could "earn their 
keep" with these mobilized units. So several men 
were sent out on trial. 

Another airman and I, upon being chosen, sub- 
mitted requests. He petitioned for Hill Air Force 
Base. I was soon to be discharged, and I had never 
been on either coast; so I expressed a desire for 
either a California or Virginia base. When orders 
came out, his read "Nellis AFB, Las Vegas, Nevada." 
Mine said, "Hill AFB, Ogden, Utah." I wanted to 
go some place where I had never been. I had once 
spent a weekend in Ogden. But once miUtary orders 
are cut, as any serviceman will tell you, they are 
final. 

He went to the "Silver State." I went to the 
"Beehive State." 

At the first of every month two planes were dis- 
patched from our group on "round robins." One went 
east; the other went west. They gathered and de- 
livered equipment, suppHes, and personnel. I was to 
become a passenger on the plane which made its 
rounds in July. But July's plane never came. I never 
could learn why it had been cancelled. 

You may ask, "How does the Lord figure in these 
two events? Why was I moved to the 'Mormon 
State,' and why was my departure delayed?" To 
answer let me go back and briefly tell you the story 
of my conversion to Mormonism. 

It was a clear, warm day that Easter Sunday in 
Salt Lake City. I desired to find the nearest Prot- 
estant Episcopal Church. Upon looking in a phone 
book, I learned that there was one not too far from 
Main Street and my hotel. Soon I was there. 

After a solemn church service, I began viewing 



(For Course 9, lesson of September B, "A Leader Seeks the Kingdom 
of God" ; for Course 13, lessons of October 17 and 24, "Testimony" ; to 
support Family Home Evening lesson No. 35 ; and of general interest.) 



the sights of this strange but interesting city and 
taking pictures of its beautiful and historic points 
of interest. I noticed that even though it was hot 
in Salt Lake City that day, the heat did not bother 
me as it had done in midwestern cities where I had 
spent most of my previous life until joining the serv- 
ice. I liked my first impression of Utah weather. The 
clouds that warm, clear Sunday lazily drifted across 
the blue sky; and the mountains to the east never 
could have looked more beautiful. Their color shone 
in the sun with a beauty I had never before seen in 
mountains. This was truly a colorful Easter Sunday. 

While walking down one busy street, I happened 
to see a high, drab, stone wall in the middle of the 
downtown section. Immediately I knew that this was 
the famous Temple Square built by the Mormons 
and which I had been told to visit. The first time 
I had heard of the Mormons or The Church of Jesus 
Christ of Latter-day Saints was just a few days 
previous while I was in Denver visiting one of my 
friends, a man with whom I had worked while I was 
stationed in the "Mile High City." 

After entering the gate I saw a crowd of people 
moving towards the Tabernacle. Since I had been 
advised to visit this building of architectural and 
engineering amazement, I followed the crowd inside. 
Once inside and seated, I discovered that the "world 
famous" Tabernacle Choir was scheduled to present 
an Easter Cantata. 

During the three years I had been stationed in 
Denver, I had heard this melodious choir on several 
occasions. Whenever performances were heard, I at- 
tempted to believe that it was an Episcopalian choir, 
but this was hard to accomplish since Episcopalian 
choirs usually do not sound as large nor use the style 
that was being used by this one. 

The cantata lasted over two hours, then I left 
Temple Square and continued my sightseeing tour 
of the city. That night in my hotel room I read an 
LDS tract which I had secured. This printing briefly 
explained the beliefs of The Church of Jesus Christ 
of Latter-day Saints and gave a short history of the 
buildings on Temple Square. 

Early next morning I left Salt Lake City. During 
the following three months I saw many members of 
the Church who worked and lived in and around 
Ogden, but the actions of these people did not im- 
press me. 

Every Wednesday night dances were held on the 
base for enlisted men. Young girls from town would 



268 



THE INSTRUCTOR 



visit and help in the entertainment. It was at one 
of these weekly dances that I met a clean-cut girl 
who impressed me very much. During an intermission 
at one of the dances, I offered her first a cup of 
coffee and then a coke, but she refused both. At that 
time it did not occur to me that Wanda Wade might 
be a Mormon. 

Several weeks later when I had secured a three- 
day pass, I made a date with her. When I arrived to 
pick her up, she was not ready. While waiting for 
her, I began conversing with her mother. In the 
course of the conversation, she mentioned that 
Wanda had a brother on a mission in Washington. 
I asked, "Washington State or Washington, D.C.?"; 
but I was trying to locate some place in Africa by 
the name of Washington. 

When she said, "Washington State," I was con- 
fused; for I had never heard of people going on mis- 
sions in the United States. As far as I knew every- 
body in this nation either had his own religion or 
he was not interested in religion. 

"Why should missionaries visit people who had 
already heard of Jesus Christ?" I wondered. With 
the answer of Washington State, the conversation 
abruptly ceased. 

After returning from our outing I asked Wanda 
about her brother being on a mission in the United 
States. "Are you really interested?" she asked. 

"Sure," I answered. 

"You are definitely interested?" she repeated. 

Three times she asked me if I was interested, 
and three times I told her I was. I could not figure 
why the sudden interest in knowing if I was really 
interested. While we were waiting for a freight 
train to get off a switch, she asked me a few ques- 
tions about the identity of God and started explain- 
ing the Gospel, in order to explain her brother's 
mission in Washington, When I took her home that 
evening, she took out a Book of Mormon and had 
me read Joseph Smith's own story which is found 
in the Pearl of Great Price. I believed this story 
when I had finished reading it, but that did not 
mean I was ready for baptism. It seemed logical to 
me that God, the Father, and His Son, Jesus Christ, 
could and should visit men in our day and age. 
Joseph's entire story seemed very logical to me. 

Before leaving her home she gave me a guide to 
assist my studying Mormonism. When she told me 
she would give me this aid, I agreed to accept it 
only to be polite. Before presenting it she said, "If 
you are not going to use these lessons, I hope you 
won't accept them. You will not hurt my feelings. 
I do not want to give my last copy away if it is not 
going to be used." I assured her it would be. 

On the way back to the base I did something 



similar to what Joseph had done when he was a lad 
of 14. I prayed to God that I might know if this 
Gospel were really true. I then reasoned to myself 
that it would do no harm to study the Gospel of 
this church. 

During the next two weeks I studied with the 
guide, the borrowed Book of Mormon, and Bible. 
During my "off-duty" time I would ride 16 miles 
into Ogden, rent a bicycle, and ride 14 miles to 
Wanda's home. Together we went over the lessons. 

Thirteen days after I started studying the Gos- 
pel, I left Ogden with government orders to return 
to Chanute AFB so that I could process for dis- 
charge. While clearing the base and preparing for 
separation from the service, I spent a little time 
studying. At that time I knew the day would come 
when I would enter the waters of baptism, but I 
did not know how soon it would be. 

It was during my last few days at Chanute that 
I met a Mormon fellow who had graduated from 
Brigham Young University. He tried to persuade me 
to attend that church school, but I had already 
made up my mind to attend Kent State University. 

I went home and made preparations for reenter- 
ing college, but because of unfavorable circum- 
stances, which turned out to be blessings, I decided 
to leave Ohio and return to Utah. 

While living in Ogden and waiting for school to 
begin, I accepted the Gospel and was baptized and 
confirmed a member of the greatest organization on 
earth. I was baptized by another of Wanda's broth- 
ers, and confirmed a member of The Church of Jesus 
Christ of Latter-day Saints by her father. I was 
baptized on 10 September, 1952, 56 days after I 
started studying. 

Three years later I graduated from BYU, but 
one month before that happy event, I experienced 
another. I entered the Salt Lake Temple and was 
sealed for time and all eternity, not to Wanda but 
to a convert from Canada. 

A few weeks ago I was ordained to the office of 
a seventy, set apart as a president in the 33rd 
Quorum of Seventy, and made a counselor in Mid- 
vale Stake Mission presidency. As all these honors 
and responsibilities were given to me, I thought, 
"This is more glorious, more lasting, and more God- 
like than either I or any other man can obtain as a 
minister in any other church. I am truly thankful 
that the Lord leads, guides, and directs His people." 

I am a missionary, but we do not have to be 
called and set apart as missionaries to enjoy the 
blessings of the Gospel. We can do as a girl and her 
family from Ogden did. We can be "every member 
a missionary." 

Library File Reference: Converts (Mormon). 



JULY 1965 



269 



I Will Forgive 



by Z. Reed Millar'' 



Wherefore, I say unto you, that ye ought to forgive one 
another; for he that forgiveth not his brother his tres- 
passes standeth condemned before the Lord; for there 
remaineth in him the greater sin. I, the Lord, will for- 
give whom I will forgive, but of you it is required to 
forgive all men. — Doctrine and Covenants 64:9, 10. 



In the above scripture is stated a truth, not too 
often stressed, which applies to individual forgiveness 
and self-discipline. Within those verses lies the key 
to the beginning of personal repentance and self- 
analysis. When children learn early in life to recog- 
nize and apply this truth, they have taken the first 
step necessary for the development of all their po- 
tential abilities. 

Forgiveness of others, for wrongs imaginary or 
real, does more for the forgiver than for the forgiven. 
Such forgiveness first requires us to face ourselves 
for what we really are. We can then see the mote in 
our own eye. "Facing myself for what I am, can I 
forgive myself?" 

Without personal self-forgiveness, we continue to 
be blind to the self- discipline necessary to see the 
mote in our own eye, that we may truly forgive an- 
other. Therefore, self-forgiveness, not self-justifica- 
tion nor excuse, must precede repentance. 

Henry Home, the Scottish judge, said, "No man 
ever did a designed injury to another, but at the 
same time he did a greater injury to himself." When 
we understand this truth, we understand the nature 
and value of forgiveness of others as a factor in our 
own self-improvement. 

Self-mastery is the goal of life. Forgiveness of 
others is the first step to repentance. Repentance 
through Jesus Christ is the first step to self-mastery. 

Jesus said, in the Lord's Prayer: "And forgive 
us our debts, as we forgive our debtors." {Matthew 
6:12.) The parable of the "Unforgiving Servant" 
involves a man who was forgiven the debt he owed 
his Lord, but then straightway he himself refused to 



forgive the debts of those who owed him. His mo- 
mentary gain was his total loss. (See Matthew 18: 
23-35.) "Refusal to forgive another," someone has 
said "is the usurpation of the powers of Deity." 

How often do we say, "I'll never speak to her 
again." 

"I will not go back to that class again, my feel- 
ings were hurt." 

"Nobody spoke to me in Church tonight. I'll 
never go back to that cold ward again." 

"I was released without excuse, and I'll not go 
back to Church again." 

"I get nothing out of sacrament meeting, so there 
is no use going." 

"My only responsibility is to teach the class. I 
have no duty to get children to class." 

"The Church doesn't need my tithing, so I won't 
pay it." 

Each of the above statements is filled with its 
own detering force. To shut out friendship is bad 
enough, but to thus limit ourselves is tragedy. The 
Lord has tried to guide us away from these condi- 
tions. Involved in these expressions are the poisons 
of envy, greed, avarice, covetousness, jealousy, pride, 
selfishness, and many others. All are negative and 
more harmful to the one who so expresses himself. 

So long as we blame others for our condition, we 
lack the basic power of self-improvement. This is 
so because we have not remembered that we are 
forgiven only as we are able to forgive. 

To forgive, we must be able to say to one against 



(For Course 3, lesson of September 19, "Forgiveness"; for Course 
5, lesson of August 8, "A Merciful Person Is Willing To Forgive"; for 
Course 9, lesson of August 22, "A Leader Repents"; for Course 13, 
lesson of August 22, "A Practical Religion"; for Course 15, lesson of 
September 12, "Moroni versus Ammoron"; for Course 17, lesson of 
August 1, "Remission of Sins"; to support Family Home Evening 
lessons Nos. 29 and 30; and of general interest.) 



*Z. Reed Millar is a member of the General Priesthood Home 
Teaching Committee. In other Church callings he has served as a 
bishop's counselor, a bishop, a stake president's counselor, and a 
stake president. In the legal profession he has worked as a prose- 
cuting attorney, as the assistant Attorney General for the state of 
Idaho, and as a private lawyer. He is a member of the Idaho and 
American Bar Associations and chairman of the (Idaho) State Bar 
Committee on Communist tactics and strategy. He received his 
formal education at the University of Utah College of Law. He and 
his wife, the former Edna Sorensen, have six children and 21 grand- 
children. 



270 



THE INSTRUCTOR 



whom we have had feeUngs, "I guess maybe I was 
wrong. Will you forgive me?" "I meant no harm." 
"I am so sorry if I hurt your feelings, or misjudged 
you. I didn't know." "It matters not where I serve, 
bishop. What matters most is how well I serve." 
These are magic words. 

President J. Reuben Clark, Jr., said: "There is 
no limit to the amount of good one can do, if he 
doesn't care who gets the credit for it." 

"But if ye forgive not men their trespasses, neith- 
er will your Father forgive your trespasses." (Mat- 
thew 6:15.) 

Thus no member of the Church of Jesus Christ 
can be a true follower of Christ unless he has re- 
moved from his heart and mind every feeling of ill- 
will, bitterness, hatred, envy, and jealousy toward 
others. 

President McKay has said, "It is the duty of 
every person to fellowship himself." This means 
that we have no right to ask others to do more for 
us than we would do for ourselves. That which we 
would have others do for us, we must be willing to 
do for others. 

The Gospel of Jesus Christ is a Gospel for indi- 
vidual salvation, and it teaches that we "will be pun- 
ished for our own sins." Our own sins will receive 



no forgiveness through Christ until we have forgiven 
all others. 

. . . First cast out the beam out of thine own eye; 
and then shalt thou see clearly to cast out the mote 
out of thy brother's eye. (Matthew 7:5.) 

But let every man prove his own work, and then 
shall he have rejoicing in himself alone, and not in 
another. For every man shall bear his own bur- 
den . . . 

Be not deceived; God is not mocked: for whatso- 
ever a man soweth, that shall he also reap. (Gala- 
tians 6:4, 5, 7.) 

And be ye kind one to another, tenderhearted, 
forgiving one another, even as God for Christ's sake 
hath forgiven you. (Ephesians 4:32.) 

Alexander Pope said, "To err is human; to for- 
give, divine." 

Let us take the first step toward our own forgive- 
ness, by actually going to our brother against whom 
we have feelings and forgiving him. Then only can 
we have claim on forgiveness for ourselves. 

We cannot add to the Kingdom without increas- 
ing ourselves. So we cannot obey the command- 
ment to forgive without adding to the Kingdom and 
improving ourselves. 



Library File Reference: ForBiveness. 



fe 



Just a Sunday Scliool Teacher! 



99* 



A successful business executive who, in addition 
to serving his community in various responsible posi- 
tions, had also been a Sunday School superintendent, 
a bishop, and a stake president, came to see me the 
other day. He had recently moved to another stake. 
I asked him what he was doing for the Church since 
his move. He answered, "Oh, I'm just a Sunday 
School teacher now." 

Just a Sunday School teacher! How often have 
we heard that expression? As if a call to another 
position, any other position, superseded in impor- 
tance this call to be a Sunday School teacher — the 
most important, far-reaching, and desirable ap- 
pointment in the Church! 

Jesus, the greatest teacher of all time, almost 
as the first act of His ministry and many other 
times during His life, and almost as the last thing 
He did before ascending into heaven, called men to 
teach. 

. . . If a man have an hundred sheep, and one of them 
be gone astray, doth he not leave the ninety and nine, and 
goeth into the mountains, and seeketh that which is gone 
astray? And if so be that he find it, verily I say unto you, 
he rejoiceth more of that sheep, than of the ninety and 

♦Adapted from July, 1960 issue of The Instructor, page 230. 



nine which went not astray. Even so it is not the will of 
your Father which is in heaven, that one of these little ones 
should perish. {Matthew 18:12-14.) 

So when they had dined, Jesus saith to Simon Peter, 
Simon, son of Jonas, lovest thou me more than these? He 
saith unto him. Yea, Lord; thou knowest that I love thee. 
He saith unto him. Feed my lambs . . . He saith unto him 
the third time, Simon, son of Jonas, lovest thou me? . . , 
Jesus saith unto him. Feed my sheep. (John 21:15-17.) 

And . . . inasmuch as parents have children in Zion, or 
in any of her stakes . . . that teach them not to understand 
the doctrine of repentance, faith in Christ the Son of the 
living God, and of baptism and the gift of the Holy Ghost 
by the laying on of the hands, when eight years old, the 
sin be upon the heads of the parents. (Doctrine and Cove- 
nants 68:25.) 

And I give unto you a commandment that you shall 
teach one another the doctrine of the kingdom. Teach ye 
diligently and my grace shall attend you, that you may be 
instructed more perfectly in theory, in principle, in doc- 
trine, in the law of the gospel, in all things that pertain 
unto the kingdom of God. . . . (Doctrine and Covenants 
88:77,78.) 

Just a Sunday School teacher! Can there be 
any doubt from the scriptures quoted that Jesus 
Christ considers as preeminent the call to teach? 
Truly, when we answer the Saviour's call to teach 
in the Sunday School or elsewhere, we have ac- 
cepted the most sacred and responsible call there is. 
— General Superintendent George R. Hill. 



JULY 1965 



271 







THE 

RELATEDNBSS 

OF LIVING 

THINGS 






by Bertrand F. Harrison* 



In publishing the articles in this series, "I Believe," 
we sincerely agree with 2 Nephi 9:29: "But to be 
learned is good if they (men) hearken unto the coun- 
sels of God." 

This article by Brother Harrison has been read and 
approved for publication by the editor and associate 
editors of The Instructor. Like other articles in this 
series, it is presented not as Church doctrine but as a 
statement worthy of serious study, written by a faith- 
ful Latter-day Saint who is competent to speak as a 
scholar in his field. 



Len Scott, dairyman extraordinary, approached 
the back of his lawn and called across the hedge to 
his professor friend, "Hi, neighbor. Got all your 
biological specimens under control?" 

*'A11 but my neighbors and the starlings," 
Brother Nielson returned. "Come on over and sit 
awhile." 

"Thanks, I'd Uke to. It's a couple of hours yet 
before sacrament meeting." 

"By the way, congratulations on winning the 
award for the best Holstein herd in the county. 
Those must be pretty fancy cows of yours." 

"They certainly are. Why last year one of my 
cows produced an average of eight gallons of milk a 
day." 

"That sounds like an unbelievable amount of 
milk for one cow." 



"Well, today's cows produce much more than 
cows did just a few years back. Last year in this 
country 16,000,000 cows produced more milk than 
27,000,000 cows produced just 30 years ago." 

"What did you do, start feeding them milkweeds 
for hay?" 

"Certainly good feed helps, but this record was 
made possible by our selective breeding program. 
For years we dairymen have been culling out the 
scrubs and selecting the top producers for breeding 
stock." 

"You dairymen have been able to accomplish 
virtually a miracle through your selective breeding 
program. Do you think that God has the power to 
use the same technique of selection that you dairy- 
men use?" 

"What do you mean? Of course God has this 
power." 

"Well, last week when we were discussing the 
creation of the world you said that life on earth 
could not have come about by evolution. We both 
agree on the one really essential aspect, that God 
created all living things; but when you say that He 
could not do so by an evolutionary process, are you 
not in effect saying that God could not do with the 



(For the general use of Courses 13, 15, and 17.) 



*Dr. Harrison is professor of botany at Brigham Young University. 
He won his B.S. and M.S. degrees from BYU in 1930 and 1931; his 
Ph.D. was granted by the University of Chicago in 1937. He is a 
member of the Utah Academy of Science, and the Deseret Sunday 
School Union General Board. He has worked as range naturalist in 
Yellowstone National Park, and for the American Smelting and 
Refining Company. He married the former Lorna Jensen. They are 
the parents of four children. 



272 



THE INSTRUCTOR 



beasts and the lilies of the field what man can do 
with cows and dogs or wheat and roses?" 

"I didn't say He couldn't; I just said He didn't. 
Besides, what has the development of a strain of 
cows got to do with evolution?" 

"The term 'evolution' means 'orderly change, 
unroUing or development.' The development of a 
good strain of Holsteins from the scrubby cows of 
the past is an example of evolution — an evolution 
directed and controlled by man." 

"Yes, but the man who developed today's Hol- 
stein cows started with cows! Everyone recognizes 
that strains within species differ widely from one 
another, such as in the case of dogs; but variations 
occur only within species — species never change." 

"Variations occur across species lines just as 
they do within a species, as I could easily show you. 
But first answer me this: if God did not create the 
fish of the sea, the beasts of the fields, the fowls of 
the air and all manner of herbs, grasses, and trees by 
an evolutionary process, then how did He do it?" 

"Well, I suppose He created each kind of organ- 
ism by some kind of a 'special creation' at the time 
He created the world, just like it says in Genesis." 

"Let me remind you that it doesn't specifically 
say that in Genesis; that is your interpretation of 
the account of the creation. I believe in the Biblical 
account of creation, but I don't agree with your in- 
terpretation of it. Suppose we look at some of the 
implications of your 'special creation' idea and of the 
evolution idea, and then consider these implications 
in the light of some observed facts. You may not 
agree with the most commonly accepted interpreta- 
tions of these facts, but a knowledge of them will 
help you decide more wisely for yourself. 

"If all forms of life were created by a 'special 
creation,' then it must follow that all kinds of plants 
and animals alive today were created at the begin- 
ning essentially in their present form and not at 
some more recent time. It also follows that all 
species have remained distinct with more or less 
sharply defined limits from the beginning until the 
present. Do you agree that these generalizations 
are inherent in the concept of special creation?" 

"Yes, I suppose they are. Otherwise, there 
would have been changes, or as you put it, 'evolu- 
tion.' " 

How Did Life Begin? 

"By contrast, life may have begun as one or a 
number of simple, one-celled organisms. These or- 
ganisms developed the ability to duplicate them- 
selves by some process so the products were similar 
to, but not necessarily identical with, the parent 
cells. Thus, there would be slight variations among 
the offspring. It seems quite logical that those in- 



dividuals which were best adapted to their environ- 
ment would be the ones most likely to survive; and, 
if they lived long enough to reproduce, they would 
be the ones which would leave offspring. On the 
other hand, those that were poorly adapted to the 
environment, the scrubs as you call them, would be 
least likely to survive; and, if they did not reproduce, 
their kind would not be perpetuated. The problem 
of survival for all individuals, but especially for the 
scrubs, would become increasingly acute as the num- 
bers of organisms became more and more numerous. 

There Are Many Different Environments 

"Inasmuch as physical conditions differ widely 
from place to place, there were, and are, many dif- 
ferent environments; for example, some hot, some 
cold, some wet or dry, bright or shady. Each dif- 
ferent environment would favor organisms with 
different adaptations so the organisms in one en- 
vironment would become less and less like their 
fellows in a different environment, and thus the tree 
of life would branch. Should the organisms in vari- 
ous habitats become sufficiently different, they could 
no longer be considered the same species. The de- 
velopment of a new species, however, would require 
considerable time. Each 'new year's' model would 
be very much like the last, but over a considerable 
period of time a strain might differ greatly from the 
original model. There might even be some of the 
old models still around." 

"Then, Brother Nielson, you are suggesting there 
are still 'Model T' kinds of plants and animals?" 

"Yes, but most of the 'Model Ts' have been re- 
tired for 'T-birds' and 'V.W.s.' And, as I see it, 
today's species of plants and animals came into be- 
ing by a process not unlike the way our present 
styles of cars came about, by a process of trial and 
testing, discarding the unfit, saving the best for each 
purpose, and going on from there with further im- 
provements; in short, they evolved. And if this is 
so, then the lines of descent of each species today 
would not reach back to the beginning, like distinct 
ribbons, any more than do our present car models 
extend back unchanged to the year 1900. Instead, 
the lines of descent resemble a tree, a great 'tree of 
life.' The original primitive organisms would con- 
stitute the trunk and from this trunk would diverge 
many branches. But unlike real trees, 
the branches would not all be alike; 
rather, each branch would be dif- 
ferent. Simple forms would give 
rise to more complex forms; 
primitive kinds would give rise 
to more advanced forms. Often the 
primitive kinds would die out and be 

(Continued on following page.) 




JULY 1965 



273 



THE RELATEDNESS OF LIVING THINGS (Continued from preceding page.) 

replaced by the more 'progressive' ones, but if the 
primitive kinds were well enough adapted to sur- 
vive and reproduce, they too might persist." 



A Giant Genealogical Pedigree Chart 

''It sounds to me like a giant genealogical pedi- 
gree chart." 

"Yes, that's exactly what it is." 

"Except that all the plants and animals wouldn't 
be related to each other like the individuals on a 
pedigree chart." 

"Not exactly, but if you place species names in 
place of the names of individuals, the pattern would 
be similar. What do you say we do some really old 
genealogical research and take a look at the record 
of the past. We can start with the story in the rocks 
— the 'dust of the earth,' if I might use a quote. It 
is easily observed that these layers have been 
twisted, folded, bent, and cracked; but in the main 
the oldest ones are at the bottom, and the youngest 
are on top. As you know, the rocks often contain 
fossil remains of past forms of life. Sometimes the 
preservation has been poor and the remains are very 
fragmentary, but sometimes the organisms have been 
so well preserved that the very cells of the organism 
and structures within the cells can be discerned in 
detail. The older layers of rock contain fossils 
which are the remains of primitive forms of life. 
Most of these are now extinct and occur no place on 
earth that we know of. For example, our oldest coal- 
beds contain fossils of hundreds of species of insects, 
fish, reptiles, ferns, and trees that do not exist today. 

"On the other hand, fossil evidence of the more 
advanced animals and plants is completely missing 
from these older strata, but there are abundant fos- 
sils of these organisms in the younger layers. Today 
there are 8,000 known species of mammals, the group 
of animals to which man belongs; but no fossils of 
true mammals have been found until relatively late 
in the geologic timetable. 

"Similarly, there are about 200,000 species of 
flowering plants known today. No fossil remains 
of these plants are known from the older layers of 
rock. They do not appear on the scene until about 
the same time as the mammals, but fossils of these 
plants are abundant in the younger strata of rock. 
It would seem from these facts that present day 
species do not extend back to the beginning as dis- 
tinct 'ribbons' of life. 

Progression of Species 

"As for species remaining distinct back to the 
beginning, there are numerous examples of groups 
of species that merge gradually into each other, mak- 




ing it very difficult to draw lines of 
demarcation between the various 
kinds. Some examples of this 
condition are found in the brome 
grasses, wheat grasses, oak trees, 
sparrows and lampreys. The spe- 
cies thus seem to converge or to 
branch out from a common trunk. 
Possibly they are still evolving and have not achieved 
a fixed state. The closely related species may hy- 
bridize with ease, indicating how closely they are 
related." 

"It is rather obvious that the different species 
of sparrows are closely related to each other, and 
most oak trees seem related to other oaks; but isn't 
it rather ridiculous to claim that sparrows are re- 
lated to oak trees and that rabbits are related to 
trout and that they are both related to grasses?" 

"Well, the examples you mention are pretty far 
apart; but would you expect the more remote branch- 
es of this great tree of life to be alike? Let's take a 
look at some examples closer to the main trunk. 
Here one could expect to find creatures that are in- 
termediate between the major branches and thus 
provide a kind of link between them. Now to illus- 
trate what I mean, would you tell me the differences 
between a plant and an animal?" 

Plants and Animals Defined 

"Surely, that's easy enough. Plants are anchored 
in one place, and they are green and make their own 
food. Animals move around; they are not green, 
and they depend on plants or other animals for 
their food." 

"All right, now let's see if these distinctions are 
always reliable. Let me tell you about an organism 
I have in mind — no, I'll tell you about its whole 
family; it's the Volvox family. The simplest mem- 
ber of the family is a pear-shaped, single-ceUed or- 
ganism. It has whiplike hairs that enable it to swim 
around in water; hence, on that basis it should be 
an animal. But it also has chlorophyll and makes 
its own food and by this token should be a plant. It 
has a larger cousin made up of four similar cells 
joined together in a flat plate, and a still larger cou- 
sin with sixteen similar cells packed together like 
pomegranate seeds in a solid sphere. A still more 
advanced species has thirty- two cells comprising a 
hollow sphere, and finally there is Volvox, with hun- 
dreds of cells making up a large hollow sphere. All 
of these organisms swim around in water in all 
stages, and they all possess chlorophyll and manu- 
facture their own food. Botanists consider them 
plants, but zoologists regard them as animals." 



274 



THE INSTRUCTOR 



"Well, what are they?" 

''Who is to say? They fit at the bottom ol the 
trunk before it branched to form two separate king- 
doms. And as primitive as these organisms are, they 
are by no means the most primitive forms of life. 
The blue-green algae and bacteria are much more 
simple and more primitive. Still simpler than these 
are the viruses which seem to be on the border be- 
tween the living and the non-Uving. They have 
some traits of living organisms such as a definite 
form and a mechanism for getting themselves re- 
produced. But not all biologists are ready to regard 
them fully as living. 

Cell Structures Are Similar 

"It's rather easy to see apparent relationships in 
these lower forms of life. We even recognize many 
sequences like the one in the Volvox family which 
show an increasing complexity. But let's return to 
our consideration of relationships between sparrows 
and oaks and rabbits and fish and grasses. They cer- 
tainly are different in outward appearances. Feath- 
ers and fins and fur and foliage are a long way apart; 
but what would we find if we looked inside, at the 
basic unit of Ufe, the cells. Each of these, and all 
other living organisms are composed of cells, you 
know. 

"An organism might be composed of a single cell, 
or it might consist of several million or billion cells. 
The most primitive organisms have no well-organ- 
ized, distinct cell structures; but all higher organ- 
isms, both plants and animals, have cells that are 
remarkably similar in structure and function. They 
all have a similar netlike organization of the life 
substances; they have similar nuclei, chromosomes, 
mitochondria, and so on. Also we see the same 
type of progression from simple to complex that we 
saw in organisms repeated in the cells. 

"The same kind of similarity we observe in the 
structure of the cells of plants and animals is seen 
in their physiology. Let me tell you about just two 
examples that illustrate the close relationship of liv- 
ing things. All living cells require a continual sup- 
ply of energy to carry on their various life processes. 
The ultimate source of this energy is the sun, but it 
is stored in cells in the form of foods such as sugars 
and starch. The energy of these foods is released 
by the process of respiration. Within each cell this 
process involves some twenty or thirty distinct steps 
which release the energy in small, 'bite-size' amounts. 
Each step is controlled by a complex regulator called 
an enzyme. The process of respiration seems to fol- 
low the same pattern in birds and trees and people 
and grass and so on, endlessly, even to the point of 
involving the same enzymes. 



The Mechanism of Inheritance 

"Still more amazing facts have been revealed re- 
cently by modern biologists and biochemists in their 
studies of the mechanism of inheritance. The 'heart' 
of the chromosome which regulates and controls 
each hving cell and which carries the hereditary or 
genetic code from generation to generation is a long 
spiral ladder-like substance called desoxyribonucleic 
acid, or DNA for short. The 'rungs' of the ladder 
are comprised of four different organic compounds. 
The arrangement and sequence of these compounds 
determine the genetic code by which hereditary 
traits are transmitted from cell to cell and from par- 
ent to progeny. Of course, the arrangement of the 
compounds differs from gene to gene and from spe- 
cies to species; but the transmission of hereditary 
traits by means of DNA is characteristic of all ad- 
vanced plants such as grasses and trees and of ani- 
mals such as rabbits and people, and a similar 
mechanism is found in microorganisms like bacteria, 
and even in viruses!" 

"But does this prove that all plants and animals 
are related? Couldn't the Master have used the 
same recipe for all life?" 

Nothing Proven Conclusively 

"I think it proves nothing conclusively, but these 
facts and countless others, some discovered only 
'yesterday,' reveal a basic unity in all living things 
no matter how diverse they are in outward appear- 
ances. To me, this indicates a magnificent master 
plan of creation, of such magnitude that it fills me 
with awe and inspiration." 

"Well, this has been quite a discussion; and to 
think it all started with an innocent remark about 
my herd of Holsteins, We have surely strayed a long 
way from cows." 

"No, we haven't, not really. You see Charles 
Darwin was strongly impressed by the fact that men 
have been able to make great improvements in do- 
mestic plants and animals by selective breeding; 
this was one of the things that led to his theory of 
evolution. But he couldn't see how nature selected 
among wild things as did man among his domestic 
livestock. Then he learned of the observations of the 
Reverend Thomas Malthus, that populations tend to 
increase faster than does their food supply. These 
populations thereby outrun their 
available food. Darwin recognized a 
parallel situation in nature. He 
knew that all plants and animals 
have a tendency to produce more off- 
spring than will survive. For example, -^s^-n 
if a single Russian thistle were to produce 

(Concluded on following page.) 




JULY 1965 



THE RELATEDNESS OF LIVING THINGS (Concluded from 

only 50 seeds, and if these should all grow and pro- 
duce only 50 seeds each, and if these in turn should 
grow and produce 50 seeds, and this continued year 
after year, there would be 78,125,000,000 Russian 
thistles in just seven years. Since all forms of life* 
tend to produce more offspring than can possibly sur- 
vive, which ones are most likely to survive? Darwin 
reasoned that those which were best adapted to their 
particular environment would live and reproduce, 
thereby leaving progeny similar to themselves. Here 
then was a mechanism for the selection of the favored 
races that would survive. Darwin termed it 'natural 
selection,' in contrast to the 'artificial selection* prac- 
ticed by man in improving domestic plants and 
animals." 

Where Knowledge Ends, Faith Takes Over 

"What you say, and the way you put it, seems 
logical. It might even be true that plants and ani- 
mals in general have come about through evolution- 
ary processes, but I can't accept the idea that man 
arose by such a process." 

"And why can't you. Brother Scott?" 

"Because I can't understand how to reconcile an 
evolutionary origin of man and the Biblical story of 
Adam." 

"I don't understand it, either; neither do I really 
understand the hereafter nor the preexistence. But 
where knowledge ends, faith must take over. Still I 
see no great problem; there are so many explana- 
tions. For example, evolution might account only 
for man's physical body; the addition of that 'divine 
spark' that sets man apart from the other animals 
might have been the final step that created the man, 
Adam. Whichever way it came about, I am willing 
to wait until some future time for the details." 

"You scientists pride yourselves in being able to 
wait for answers, but I don't have that much pa- 
tience — I'd like to know now." 

God, The Master Architect 

"I would, too; but I'm willing to wait. Whatever 
the details are, I believe that God did indeed create 
man and all other living things by an evolutionary 
process. I believe, too, that a God who could devise 



preceding page.) 

such a pattern of creation, a pattern that provides 
the means for plants and animals to adapt to all the 
myriad environmental niches of a changing world, 
a pattern that carries within it the incentive — yes, 
the necessity — of continual improvement, would have 
to be a far superior Being to one who need only cre- 
ate a large number of unrelated fixed species, each 
of which might last only until things became unfavor- 
able for them and then pass out of existence like a 
dinosaur. I beheve also that an understanding of 
the infinite complexity of living organisms, and of 
the evolutionary processes by which they have 
achieved such delicate organization and such bal- 
ance with their environment, leads one to a greater 
sense of wonder and reverence for the Master Plan- 
ner." 

"Well, Brother Nielsen, you have given me some 
interesting ideas to think about, but don't think 
you've convinced me that evolution is true — I'm not 
ready to accept that!" 

"Do you think I expected you to abandon the 
convictions of a lifetime as the result of an hour's 
discussion? Each of us must interpret life in the 
light of his own information and background. One 
must have a broad understanding of biology to be 
competent to judge whether evolution is true or not. 
I have been studying biology for a quarter of a cen- 
tury — how could I expect you to see things as I see 
them, anymore than you could expect me now to 
be an expert in the dairy industry?" 

"I guess I misunderstood. I thought you were 
trying to convert me to the idea of evolution." 

"I never try to convert anyone to evolution, 
but I do believe in helping people to understand 
enough to judge for themselves. What I was trying 
to do was to convince you that one can believe in 
evolution and still believe in the Gospel. I believe 
the Gospel embraces all truth; then if evolution is 
true, it is part of the Gospel." 

"Thanks, Brother Nielsen. This has been a re- 
warding discussion. I think I understand enough 
to see that there is a place in the Church for both 
of us." 



Library Pile Reference: Evolution. 



FAITH IS A CUP 



Faith is a cup that each man lifts to God, 

And God will always fill it to the brim. 

The only difference is in the size 

Of that faith- chalice that is raised to Him. 

For each man makes his cup; and some are large 



Enough to hold the bounty that God gives, 
And some are small. But, oh, have pity, Lord, 
On self-complacent men who hold up sieves! 

— Dorothy P. Albaugh in War Cry. 



216 



THE INSTRUCTOR 




"NOT NOW, 
BUT LATER 



by Reed H. Bradford 



And the Lord said, Simon, Simon, behold, Satan 
hath desired to have you, that he may sift you as 
wheat; 

But I have prayed for thee, that thy faith fail 
not: and when thou art converted, strengthen thy 
brethren. (Luke 22:31, 32.) 

Harvey's mother was dead. Her passing had come 
as a great shock to all members of the family because 
she had never suffered a heart attack before in her 
life. It is often true that one takes situations and 
people for granted, as Wordsworth said: 

The world is too much with us; late and soon. 
Getting and spending, we lay waste our powers; 
Little we see in nature that is ours; 
We have given our hearts away, a sordid boonl^ 

This had also been true of Harvey. He was 18 
years old, but he had never been away from home. 
In some ways he had appreciated what his mother 
had done for him; but his immaturity, his lack of 
experience and wisdom, had prevented him from 
gaining anything like a deep appreciation of what 
she had meant to him. He began to discover 



(For Course 9, lesson of September 26, "A Leader Honors His 
Parents"; for Course 13, lesson of September 26, "Helps to Safety 
and Happiness"; for Course 15, lessons of August 1, 8, and 15, 
"Helaman," "Shiblon," and "Corianton"; for Course 17, lesson of 
July 11, "Overcoming Sin"; for Course 25, lesson of July 11, "Par- 
ental Obligations"; to support Family Home Evening lessons Nos. 
18-20, 2f ; and of general interest.) 

iWilliam Wordsworth, "The World Is Too Much with Us." 



Seventh in a Series To Support 
Family Home Evening Lessons 

this, however, during the next period of his life. He 
missed so many things about her. As he contem- 
plated his life with her, he remembered the lovely 
meals she used to cook. He remembered that his 
clothes had been always ironed and ready. He re- 
membered the orderly way in which she had kept 
the house. He recalled the lovely flowers that grew 
in their garden, for which she had been largely re- 
sponsible. He thought of the times when he had 
come home from school as a little boy and found 
some loaves of freshly baked bread. How he had 
loved to put butter upon a warm slice and eat it with 
a feeling of real satisfaction! 

But even more important to him was his remem- 
brance of other things. He recalled the time when 
he had had a very serious infectious disease; and 
how she had been with him constantly, even though 
endangering her own life. He used to be discouraged 
in school, but at night in front of the stove when 
everyone else had gone to bed, she had helped him 
with his lessons and encouraged him. 

Wise Guidance Is Always Remembered 

One time she overheard a group of boys with 
whom he had grown up invite him to participate in 
a shady enterprise. He was struggling with regard 
to his decision. Should he participate or not? It 
was then that she had called him into the house and, 
sitting down with him, told him that his actions 
should be such as to bring him the greatest satisfac- 
tion both now and in eternity. She had also left 
him with a thought he never forgot: "In everything 
that you do," she said, "try to live in such a way 
that your Heavenly Father can be proud of you. To 
have His recognition is more important than anyone 
else's." 

Harvey was thinking now, too, of the times when 
he had been impatient and raised his voice to his 
mother. But he could never remember her shouting 
back at him. He had thought that his father was 
wrong a number of times in the way he had treated 
both him and the other children, but Harvey had 
never once heard his mother criticize his father. 

He remembered, too, the times when he wanted 
to play ball on Sunday rather than attend some of 
his Church functions. She had put her arm around 
him and said, "This is Sunday; this is the Lord's 
day. You can play ball on some other day." He 
had not realized it at the time, but her living exam- 
ple was helping him understand the kind of woman 
he himself would want some day to marry. 



JULY 1965 



277 



As he recalled all of these things and many more, 
his soul was plagued with deep feelings of regret. 
He remembered the things that he had done of 
which she would not have been proud, as well as 
the things he had omitted that he knew would have 
helped him. He also was upset over the fact that 
he had not taken many occasions to tell her in one 
way or another how much he appreciated her — how 
much he loved her. 

Now she was gone, and he was desperately try- 
ing to find peace with himself. One individual who 
understood him and whom he appreciated very much 
was a neighbor. Harvey had found it possible to 
talk to him. Now he felt he must unburden his 
soul. The neighbor, a man of great wisdom, listened 
patiently and understandingly to him. After he 
had finished, this wise man said, "The best way 
that I can think of for you to find peace is to begin 
now to live in accordance with the principles of the 
Gospel in the best way you know how, because this 
was all that she ever intended that you should at- 
tempt to do. This will be the best way for you to 
try to communicate to her how much you love her." 

Do Parents Assume Too Much? 

It is rather natural for parents to assume that 
their children will understand and accept the prin- 
ciples of the Gospel as a result of hearing them, 
either in the home or elsewhere. But we must re- 
member the physical stature of a child does not 
increase overnight. Given good food, proper medical 
care, and adequate exercise and rest, the child grad- 
ually matures. Similarly, a child does not acquire 
intellectual, social, emotional, or spiritual maturity 
suddenly. 

Certainly in our Family Home Evening programs 
we should try to make the meaning of a great prin- 
ciple clear to a child. We can facilitate his under- 
standing, accepting, and living the principle by the 
example of our own behavior toward him. We can 
also help him by providing him with meaningful ex- 
periences. For example, a series of lessons that 
might be considered in July discusses the Saviour. 
If a child is really going to feel a personal relation- 
ship to Him, he must do as the Saviour indicated: 
"If any man will do his will, he shall know of the 
doctrine, whether it be of God or whether I speak 
of myself." {John 1:11.) 

Let a child take any of the teachings of the 
Saviour. Let him, for example, try complimenting 
his brothers and sisters on the kind things they do 
for him, and then see how he feels inside. If a 
youngster is asked to wash the dishes, instead of 
thinking of all the work involved, let him think how 



he is helping his mother or father or other members 
of the family. Let him experience the feeling of hav- 
ing good health by living the Word of Wisdom. When 
he pays his tithing, let him think how he is serving 
his Heavenly Father and helping other children to 
enjoy important things. If the parent lets his child 
be involved in these kinds of meaningful experiences, 
in time he will gain a new insight and maturity. 

Let Us Express Appreciation to Our Parents 

But much of this, perhaps, will only be acquired 
after his parents are no longer with him on this 
earth. The Saviour had been with Peter for many 
years, but in spite of all the wonderful things that 
Peter had experienced, he did not have a deep under- 
standing of the mission of the Saviour and of the 
principles that He taught, until after the Saviour 
had been crucified. This is why the Saviour said, 
"When thou art converted, strengthen thy brethren." 
Later, of course, Peter did demonstrate great under- 
standing of what it means "to walk uprightly before 
the Lord." 

As painful as it may seem, as children we should 
leam to face the fact that our parents will be leaving 
this life sometime, and for awhile we will be sepa- 
rated from them. Let us not take them for granted. 
Let us appreciate them while they are still with us. 
Let us take occasions to express our appreciation in 
proper and appropriate ways. One son did this by 
unexpectedly doing little things which were symbols 
of his gratitude. Once in awhile he would bring 
home a flower. When the family read poetry togeth- 
er, he would select a poem and say, "This is espe- 
cially for you. Mom." When he did something well 
in school or in Church, he let both of his parents 
know that the honors he had received were also 
their honors. 

A father once said to his son, "My son, you can- 
not possibly appreciate in the fullest sense what it 
means to be a parent until you yourself are a par- 
ent." In our youth, we may not now be able fully to 
appreciate everything that has been done for us by 
our mothers and fathers. But later, when we do 
gain that appreciation, let us realize that if we have 
tried each day to render integrity to the principles 
that they taught us, we have done all that they 
would ask. For our mistakes, they will have com- 
passion. In such cases, all that they would ask is 
that we go our way "and sin no more." Finally, we 
may look forward to the time when we will meet 
them again. May we then, all of us, have acquired 
such maturity that there will be no question of our 
true appreciation for one another. 

Library File Reference: Family life. 



278 



THE INSTRUCTOR 



Christ Blessing 
the Sraall Children 

By F. Donald Isbell 



THE STORY 

Jesus had just given a discourse to the Pharisees on the sacredness of marriage. 
As He finished, He was approached by certain persons who "brought young children 
to him, that he should touch them. . . ." 

His disciples, who might have upheld the then custom of considered inferiority 
of women and children,^ regarded this approach as an unnecessary demand on the 
Lord's time. They "rebuked those that brought them." 

That Jesus was pleased to receive the children is a well-established fact. "He 
was much displeased" with his disciples "and said unto them, Suffer the little chil- 
dren to come unto me, and forbid them not: for of such is the kingdom of God. 
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little 
child, he shall not enter therein. And he took them up in his arms, put his hands 
upon them, and blessed them." (Mark 10: 13'16.) 

The Lord extended His feelings in this regard when He visited, as a resurrected 
being, the Nephites on the American continent. One of the most inspiring events 
recorded in The Book of Mormon is that of Christ blessing the Nephite children. 
(See 3 Nephi 17: n-25.) 

Concerning our time. Elder James E. Talmage writes: 

"Through modern revelation the Lord has directed that all children bom in the 
Church be brought for blessing to those who are authorized to administer this or- 
dinance of the holy priesthood. The commandment is as follows: 'Every member of 
the Church of Christ having children is to bring them unto the elders before the 
Church, who are to lay their hands upon them in the name of Jesus Christ, and bless 
them in His name.' (Doctrine and Covenants 20:70.) Accordingly, it is now the 
custom in the Church to bring the little ones to the fast-day service in the several 
wards, at which they are received one by one into the arms of the elders, and blessed, 
names being given them at the same time. The father of the child, if he be an elder, 
is expected to participate in the ordinance."^ 

In these blessings, as in the instances of the Lord's blessing of little children, the 
grace of God is brought to pass on the occasions of blessings given little children by 
men with Christ's priesthood. The powers of heaven are called upon to guide the 
lives of new spirits in mortality. 



1 James E. Talmage, ]esus the Christ, 1957 edition; Deseret Book Company, Salt Lake City, Utah; page 476. 

2 James E. Talmage, Jesus the Christ, pages '184, 485 (see note 6). 

(Concluded on Opposite hack of picture.) 




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Christ Blessing the Sraall Children 



THE PICTURE 

The attitude of the disciple, with palms open wide to rebuke mother and chil- 
dren, seems foolhardy in relation to that of Christ. The other disciples behind him 
look confused. But the innocent, pure appearance of the little children around Christ 
and the warmth and faith of their mothers brings a predominating peace over the 
conflict in this scene. 

The Lord's hands, each on the head of a child, are the key to that peace. We 
might note the contrast of Christ's hands to those of the misunderstanding disciple. 
Was the pose of hands a device used by the painter? We do not know. At any rate, 
the work catches the eye with its vibrant colors, spiritual yet realistic facial expres' 
sions of the characters, and good direction. Here indeed is a message of peace over 
conflict in the Gospel story of Christ blessing little children. 

The painter of this wonderful work was Anton Dorph, a nineteenth century 
Danishman. 



(For Course 1, lesson of August 8, "I Think of Jesus"; for Course 9, lesson of November 21, "A Leader Learns 
about Christ's Teachings"; for Course 25, lesson of September 5, "Naming and Blessing Children"; to support Family 
Home Evening lessons Nos. 19, 25, 26; and of general interest.) 

LIBRARY FILE REFERENCE; Jesus Christ — Love for children. 




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Art by Sherman T. Martin. 

Once upon a time, more years ago than it is easy 
to count, there were many wicked people in the 
world. They did so many bad things that God was 
displeased and unhappy with them. 

At this time there lived a man named Noah. He 
was different from the others. He was so good 
that the Bible tells us he ". . . walked with God." 
One day God spoke to Noah. He told Noah to build 
a large ship which He called an ark. It was to be 
made of gopher wood and covered with pitch (tar), 
both inside and out, so that no water could get into 
it. God told Noah, too, how large to make it. He 
said, ". . . with lower, second, and third stories 
shalt thou make it." 

He also told him where to put the door and the 
windows and exactly how to build it so that it 
would float upon water. When it was finished, God 
said that He would ". . . bring a flood of waters 
upon the earth, to destroy all flesh, . . . and every 
thing that is in the earth shall die." [End of Scene /.] 

God then told Noah, ". . . thou shalt come into 
the ark, thou, and thy sons, and thy wife, and thy 
sons* wives with thee." (Genesis 6:7-18.) 

He also told Noah to take two each of some kinds 
of animals, and more of other kinds. Noah obeyed 



(For Course la, lesson of September 5, 
Rain"; and of general interest.) 



'Noah and the Great 



A Flannelboard Story by Marie F. Felt 

God. He took elephants, sheep, cattle, doves, and 
snakes; in fact he took two or more of everything 
that lived upon the earth and in the air into the 
ark as the Lord had commanded. [End of Scene //.] 
The Lord then told Noah and his family to take 
enough food into the ark to last them and all the 
living creatures that were on board. This Noah did, 
and soon all was ready. When all of them were in 
and the door closed, a pattering soimd was heard 
on the roof. It was the rain that God had promised 
would come. 

It rained until so much water had fallen that the 
ark began to float. It rained as it had never rained 
before- For 40 days and 40 nights it rained. People 
ran to the hills to try to get away from the flood 
waters. 

At last there was no land left anywhere where a 
creature could stand, and every living thing upon 
the earth was drowned. But Noah's great ark floated 
safely upon the deep water. He, his family, and his 
animals and birds were safe. He had been obedient 
to God's word; and now God was watching over him. 
[End of Scene III.'] 

After a long time, the ark stopped rocking and 
stood still. The water had been getting lower and 
lower until now the tops of the mountains could be 
seen. It was on the mountain of Ararat that the 
ark rested. 

Noah and his family were eager to know if the 
trees and flowers had begun to grow again. They 
opened their window and let a dove fly out. The 
dove, however, could find no tree on which to rest; 
so she flew back to the ark. Noah put out his hand 
and brought the dove into the ark. (See Genesis 
8:8,9.) 

After seven days had passed, he sent her out 
again. All day long she flew about. In the evening, 
she came back with a little green leaf in her bill. 
She had picked it from an olive tree. That meant 
that the flood water was leaving and the trees were 
beginning to grow again. 

After still another week, the dove was sent out a 
third time. This time she did not come back. Noah 
knew then that she had found dry land on which 
to rest. [End of Scene /V.] 

God then spoke to Noah: "Go forth of the ark, 
thou, and thy wife, and thy sons, and thy sons' 
wives with thee." (Genesis 8:16.) 

He also told him to let all the animals, fowls, and 
the creeping things out of the ark so that they might 
find homes for themselves and live according to 
God's plan. This Noah did. [End of Scene V.] 

(Concluded on following page.) 



JULY 1965 



279 



Then he built ". . .an altar unto the Lord . . . 
and offered burnt offerings on the altar." {Genesis 
8:20.) This was to show God how grateful he and 
his family were for the many blessing and the pro- 
tection which God had given them. 

After expressing their thanks to God, Noah and 
his family looked about at the clean and beautiful 
world. They were thrilled and very happy. Among 
other things they noticed in the sky over their heads 
a beautiful rainbow. 

As they stood there looking at it, the voice of 
God came to them. He told them that He would 
never send another flood which would cover the 
whole earth; He would always watch over them and 
take care of them. The rainbow was to be a sign 
of His promise to them. (Genesis 9:12-17.) 

This promise is to us also. We shall not have to 
do as Noah did. If we obey God by always being 
obedient to our parents and by being kind and 
truthful, doing as He would like us to do, He will 
bless us in many ways. [End of Scene VI. ] 



Library File Reference: Noah, 

How To Present the Flannelboard Story: 

Characters and Props Needed for This Presentation Are: 

Noah. (OT59.*) 

Noah's wife. (OT60.*) 

Noah's three sons and their wives. (0T61.*) 

An ark, made of gopher wood and covered with pitch 
(tar), with lower, second and third stories. (OT62.*) 

A variety of animals and birds. (These are to be pic- 
tured in pairs.) (OT63,* OT63b,* and OT63c, d, e, 
f, g, and h.) People (men, women, and children) 
running to the hills for safety. (OT64.*) 

A dove in flight. (OT65a.*) 

A green leaf the right size to fit into the dove's bill. 
(OT65b.*) 

An altar upon which to offer a burnt offering. (OT66.*) 

A rainbow. (OT67.*) 

Order of Episodes: 

Scene I: 

Scenery: Blue sky. Mountains in the background with 
green grass in the foreground. 

Action: As the first paragraph is given by way of in- 
troduction, place on the flannelboard the back- 
ground as described above. Add Noah (OT59); 
then place on the ark (OT62) as described in the 
story. 
Scene II: 

Scenery: Same as Scene I. 

Action: Animals, birds, etc., are put into the ark as God 
commanded. (OT63, OT63b-h.) Noah and his fam- 
ily (OT59, 60, 61) enter the ark as commanded. 
When they are all in, they close the door. 
Scene III: 

Scenery: Same as Scene I. 

Action: As ark door is closed, the rain begins to come. 
The people run to the hills (OT64), then to the 
mountains, for safety; but they are unsuccessful. 
Remove them from the board as you come to the 
part that says every living thing upon the earth 
drowned. 
Scene IV. 

Scenery: Blue sky and water. All grass, mountains, 
trees, etc., are covered. Place the deep blue of the 
water over mountains, grass and trees; you cem 
remove it gradually as the water recedes and the 
mountains begin to reappear. 



Action: Remove enough of the water- colored flannel so 
that mountains (mountains of Ararat) are seen 
with the ark resting on them. Send dove (OT65a) 
out (without anything in its bill). It returns as it 
left. Send dove out again. This time it returns 
with a green leaf (OT65b) in its bill. Send dove 
out again. This time it does not come back. 
Scene V: 

Scenery: Same as Scene IV, but with the water-colored 
flannel removed. In its place are grass, trees, and 
flowers. The ark is still seen on the mountains. 

Action: God speaks to Noah, telling him, "Go forth 
out of the ark, thou, thy wife, and thy sons, and 
thy sons' wives with thee." He also tells him to 
let all of the animals, birds, creeping things, etc., 
out of the ark. Show Noah opening the door of 
the ark and all of the animals coming out. As 
they go away to find homes for themselves, remove 
them from the board. Next we see Noah and his 
family leaving the ark. 
Scene VI: 

Scenery: Blue sky, green grass, trees, shrubs, and 
flowers. 

Action: Place an altar (OT66) on the flannelboard on 
which Noah offers a burnt offering. Have Noah 
and his family kneel in prayer as they thank their 
Heavenly Father for His blessings and His kind, 
protecting care. As they arise, they see a rainbow 
(OT67) in the sky. (Place it over part of the blue 
sky.) As they see it, they he& God's voice telling 
them of his promise. 

Note: This story is a repeat by popular request from 
December, 1962. At this time only additional animals 
(OT63c-h) are being supplied here. The balance of the 
characters needed are found in the December, 1962, issue 
of The Instructor and are marked with an asterisk. Addi- 
itional copies of the December, 1962, issue may be pur- 
chased for 35^ per magazine. 



Scene I 



Scene II 




Scene III 



Scene IV 




Scene V 



Scene VI 




280 



THE INSTRUCTOR 



WHY AND WHY NOT? 



Junior 

Sunday 

School 




IN LEADING THE SACRAMENT GEM, WHY DO WE NOT SAY, 

"PLEASE REPEAT"? 

After reciting the sacrament gem it is not neces- 
sary for the leader to say, "Please repeat." 

The membership of the Sunday School knows, 
through many experiences in class and the worship 
service, that they are to repeat the sacrament gem. 



The words "Please repeat" often distract one's 
thoughts, spiritual feeling, and interpretation of 
the gem. 

In each class of the Junior Sunday School, the 
teacher is encouraged to teach the meaning of the 
gem and help the children memorize it. The leader 
of the sacrament gem is given the practice of saying 
the gem before his class, with the class repeating it 
after him. Thus, the class gives the leader support 
in the worship service, 

"The leader of the sacrament gem should be old 
enough to give dignity and certainty to the recitation 
of the gem. He should always have practiced it in 
front of his class before leading the congregation. 
The gem should be recited by the leader and then 
repeated in concert by the school. The words 'Please 
repeat' are unnecessary."^ 

— Junior Sunday School Committee. 



^Sunday School Handbook 1964, page 32. 



THE BEST FROM THE PAST 



This is a supplementary chart to help teachers find 
good lesson material from past issues of The Instructor. 
Some people will have past issues or bound volumes. For 
those who do not, some copies of past issues are available 
for 35<l' each. If you wish to purchase available copies, 
please write to us, quoting the code numbers on the chart 
which are of interest to you, and send 35(i5 for each copy 
desired. Reprints of many center spread pictures (not flan- 
nelboard characters) are available for 15^ each. 



Abbreviations on the chart are as follows: 

First number quoted is the year, (e.g., 60 means 1960.) 

Second number quoted is the page. 

FBS — flannelboard story. 

CS — center spread. 

ISBC — inside back cover. 

OSBC — outside back cover. 

We encourage Latter-day Saints to subscribe to and 
save The Instructor as a Sunday School teacher's encyclo- 
pedia of Gospel material. 



SUNDAY SCHOOL COURSE NUMBER 


Sept. 


7 


la 


3 


5 


7 


9 


11 


13 


15 


17 


21 


25 


27 


29 


5 


61-150 
63-226 


56-Oct 

CS 

62-421, 
Dec 
FBS 


63-218 


59-140, 
153, 234 

61-161, 
248 

63-274, 
287 FBS 


59-199 
61-246 


59-247 


61-106 


61-June 
CS, 207, 
227, 264 

63-303, 
ISBC 


59-209, 
247 

ei.July 
CS 

63-242 


59-216 
61-226 
63-120 


63-264, 
275 


61-197, 
229 

63-262 




59-186, 
220 

61-226, 
232 

63-149, 
160 


12 


61-175 


61-241 

62-Nov 
OSBC 


61-214 


64-296 


59-227 

63-196, 
260, 266 


59-188 

61-June 
OSBC 

63-192, 
241 


61-Aug 
CS 

63-260 


63-129 


59-209, 
211 

61-220 


61-250 


60-184 
62-196 








19 


59-144 

60-96 

63-236 


64-309, 
Aug 
FBS 


64-62 


59-243 
61-246 


61-June 
OSBC, 
217, 230 

63-229, 
250 


59-211, 
213 

61-156 

63-238, 

277 


61-Sep 
CS 


59-224 

63-189, 
204, 245 


59-240 


59-200 
61-287 


61-168 


61-194 




59-176 
61-184 
63-240 


26 


59-166, 
July 
Cover 


59-227 


62-298 


62-6, 73 


63-229 


60- Mar 
Cover 

63-199 


63-196, 
266 


59-212 

61-186 

63-202, 
242, 262 


61-179, 
271, 
May 
ISBC 
Aug 
FBS 





63-272 


61-268 
63-251 




61-255 

62-Jan 
ISBC, 
266 



JULY 1965 



281 



Superintendents 




Tying Junior and Senior 
Sunday Schools with Song 



Children advance from Junior 
to Senior Sunday School with 
mixed feelings. With all the thrill 
that comes from their being in 
new surroundings and being con- 
sidered old enough to associate 
with adults, they still retain a nos- 
talgia for the familiar — the old 
Junior Sunday School classroom, 
the beloved teacher, and the songs 
they know. 

It is with the hymns and songs 
that the superintendency's atten- 
tion to the Sunday School as a 
whole can tie the junior and senior 
departments closer together, to 
help the child's advancement from 
Junior to Senior Sunday School 
become a pleasant experience. If 
the hymns sung frequently in the 
Senior Sunday School are the same 
as those often sung in the younger 
group, the children, newly ad- 
vanced, will recognize their musi- 
cal friends and will join with 
enthusiasm with the rest of the 
congregation. 

It will be an interesting experi- 
ence for the superin tendencies to 
pick up a volume of The Children 
Sing and compare it with Hymns 
— Church of Jesus Christ of Lat- 
ter-day Saints. Most superinten- 
dencies will be surprised to find 
out that there are 48 hymns and 
songs identical to both volumes. 
Five of them, "America," "Ameri- 
ca the Beautiful," "FU Go Where 
You Want Me To Go," "Love at 
Home," and "The Star Spangled 
Banner," still bear the traditional 
titles in The Children Sing but are 
disguised in Hymns under the first 
lines, for consistency. 

We suggest that superintenden- 
cies urge the singing from time to 
time of many of these 48 classics, 
both in Junior and Senior Sunday 
School. They are worthwhile, and 



the children will love them. This, 
of course, does not mean that they 
alone are to be chosen, nor that the 
practice hymn of the month should 
be changed. 

How many of the following 
hymns, chosen at random from the 
48, have both junior and senior 
Sunday School sung recently: 

"Abide With Me," "Christ the 
Lord Is Risen Today," "Come, 
Come, Ye Saints," "Count Your 
Blessings," "Ere You Left Your 
Room This Morning," "Far, Far 
Away on Judea's Plains," "Glory 
to God on High," "God Moves in 
a Mysterious Way," "If There's 
Sunshine in Your Heart," "Jesus 
the Very Thought of Thee," "Jes- 
us, Once of Humble Birth," "Now 
the Day Is Over," "O Lord of 
Hosts," "O My Father," "Oh How 
Lovely Was the Morning," "Oh 
Say, What is Truth?", "Onward 
Christian Soldiers," "Praise God 
from Whom All Blessings Flow," 
"Prayer Is the Soul's Sincere De- 
sire," "Reverently and Meekly 
Now," "Shall the Youth of Zion 
Falter?", "Sing We Now at Part- 
ing," "Sweet Is the Work," " 'Tis 
Sweet To Sing the Matchless 
Love," "The Lord Is My Shep- 
herd," "The Lord My Pasture Will 
Prepare," "We Ever Pray for 
Thee," "We Give Thee But Thine 
Own," "We Love Thy House," 
"We Thank Thee, O God, for a 
Prophet," "While of These Em- 
blems We Partake"? 

Superintendencies should be 
careful to recognize the chorister's 
tastes, experience, and training. 
Choristers will often be better able 
than the superintendency to judge 
what songs or hymns should be 
chosen and whether the children 
will be able to sing them. Not all 
of these 48 are suitable for all Jun- 



ior Sunday School groups. On the 
other hand, many choristers un- 
derestimate the ability of the chil- 
dren to sing what appear to be 
difficult hymns. 

Members of the superintendency 
are in the unique position of being 
able to see both sides of the Sun- 
day School. With tact and goodwill 
they will get cooperation of the 
choristers and bring the Sunday 
School closer together through its 
hymns. 
— Superintendent David L. McKay. 



Library File Reference : Sunday Schools — 
Mormon — music. 



THE RIGHTEOUS 
WILL BE BLESSED 

(Our Cover) 

God will bless America's 
purple mountain majesties 
and sanctify her fruited 
plains. He will shed His grace 
on America and crown her 
good with brotherhood. He 
will consecrate the righteous, 
patriotic family that honors 
Him and serves Him. But this 
He will do only if Americans 
keep the commandments of 
the God of this land, Jesus 
Christ. These blessings may 
also be experienced by other 
nations, kindreds, tongues, 
and people, on condition of 
repentance. 

— Richard E. Scholle. 



(For Course 1, lesson of July 11, 
"Work and Play Help Make Us 
strong"; for Course la, lesson of July 
25, "A Long Journey"; for Course 25, 
lesson of August 1, "Joys and Com- 
pensations of Healthful Living"; and 
of general interest.) 
Library File Reference: Rocky Moun- 
tains. 



282 



THE INSTRUCTOR 



Answers to Your Questions 



May Sisters Pray? 

Q. Should the opportunity to of- 
fer the opening and closing prayers 
be limited to holders of the Mel- 
chizedek or Aaronic Priesthood? 
— Annual Conference. 

A. No. The Sunday School is a 
training organization for both 
sexes and all ages and all members 
of the Sunday School. 

May Nonmembers Teach? 

Q. Should nonmembers be re- 
cruited as teachers to give them 
activity and bring them into activ- 
ity? — Annual Conference. 

A. No. Teachers should have a 
testimony of the Gospel. Choris- 
ters and organists, otherwise ex- 
emplary, may be nonmembers. 

Can Pupils Change Classes? 

Q. When a pupil starts with a 
group in Course 2 and in later 
years finds his associates are in an- 
other course, can he change? 

— Annual Conference. 

A. Yes. He should be changed 
immediately by the superintend- 
ency, no matter what time of year. 

Reassemble for Dismissal 

Q, Should there be reassembly 
after classes? — Annual Conference. 

A. Not if another Sunday School 
is occupying the chapel at a time 
which would interfere; otherwise, 
at the discretion of the superin- 
tendency. Dismissal from classes 
often gives more time for teaching 



and more opportunity for mem- 
bers to pronounce the closing 
prayer. 

100% Subscribers 

Q. What constitutes 100 percent 
subscription to The Instructor? 

— Annual Conference. 

A. When the total number of 
magazines sent to a stake or mis- 
sion equals or is more than the 
total ward and branch officers and 
teachers in the Sunday School 
(Form 5, Column 2), 100% has 
been reached or exceeded. 

We do not include bishoprics, 
branch presidencies, stake board 
members, stake or mission presi- 
dencies, nor high councilmen in 
the divisor (or as a part of the roll 
of officers and teachers), but we 
include them with aU other sub- 
scribers in the dividend (or total 
subscriptions). [140 subscriptions 
(dividend) ~ 140 officers and 
teachers (divisor) = 100%.] 

Stake and mission standings are 
published semiannually in The In- 
structor Reporter. 

— General Superintendency. 



COMING EVENTS 

Sept. 19, 1965 

Budget Fund Sunday 

• • • 

Sept. 26, 1965 

Begin 

Teacher-training Class 



Memorized Recitations 

For Sept. 5, 1965 

During the Sunday School wor- 
ship service of Sept. 5, 1965, stu- 
dents in Courses 7 and 13 should 
recite in unison the scriptures list- 
ed below for their respective class. 
These verses should be memorized 
during July and August. 

Course 7: 

(After Jesus' resurrection, the 
11 remaining apostles received in- 
structions about preaching the 
Gospel.) 

"And he said unto them. Go ye 
into all the world, and preach the 
gospel to every creature. He that 
beHeveth and is baptized shall be 
saved; but he that believeth not 
shall be damned. 

—MarA 16:15, 16. 

Course 13: 

(Matthew made a pronounce- 
ment concerning many souls who 
came forth at the time of Christ's 
resurrection.) 

"And the graves were opened; 
and many bodies of the saints 
which slept arose. And came out 
of the graves after his resurrection, 
and went into the holy city, and 
appeared unto many." 

— Matthew 27:52,53. 



The Deseret Sunday School Union 



George R. Hill, General Swperintendent 

David Lawrence McKay, First Assistant General Superintendent; Lynn S. Richakds, Second Assistant General Superintendent; 
WALI.ACE F. Bennett, General Treasurer; Pacl B. Tanner, Assistant General Treasurer; Richard E. Folland, General Secretary 

MEMBERS OF THE DESERET SUNDAY SCHOOL UNION BOARD 



George R. Hill 
David L. McKay 
Lynn S. Richards 
Wallace F. Bennett 
Richard E. Folland 
Lucy G. Sperry 
Marie F. Felt 
Gerrit de Jong, Jr. 
Earl J. Glade 
A. William Lund 
Kenneth S. Bennion 
J. Holman Waters 
H. Aldous Dixon 
Leland H. Monson 
Alexander Schreiner 
Lorna C Alder 
A. Parley Bates 



William P. Miller 
Vernon J. LeeMaster 
Claribel W. Aldous 
Eva May Green 
Melba Glade 
Addle L. Swapp 
W. Lowell Castleton 
Henry Eyring 
Carl J. Christensen 
Hazel F. Young 
Florence S. Allen 
Beth Hooper 
Asahel D. Woodruff 
Frank S. Wise 
Clair W. Johnson 
Delmar H. Dickson 
Clarence Tyndall 



Wallace G. Bennett 
Addie J. Gilmore 
Camille W. Halliday 
Margaret Hopkinson 
Mima Rasband 
Edith M. Nash 
Minnie E. Anderson 
Alva H. Parry 
Bernard S. Walker 
Harold A. Dent 
Paul B. Tanner 
Catherine Bowles 
Raymond B. Holbrook 
Joseph Fielding Smith, Jr. 
Lorin F. Wheelwright 
Fred W. Schwendiman 



Lewis J. Wallace 
Clarence E. Wonnacott 
Lucy Picco 
Arthur D. Browne 
J. Roman Andrus 
Howard S. Bennion 
Herald L. Carlston 
O. Preston Robinson 
Robert F. Gwilliam 
Dale H. West 
Bertrand F. Harrison 
Willis S. Peterson 
Greldon L. Nelson 
Thomas J. Parmley 
Jane L. Hopkinson 
Oliver R. Smith 



G. Robert Ruflf 
Anthony I. Bentley 
Mary W. Jensen 
John S, Boy den 
Golden L. Berrett 
Marshall T. Burton 
Edith B. Bauer 
Elmer J. Hartvigsen 
Donna D. Sorensen 
Calvin C. Cook 
A. Hamer Reiser 
Robert M. Cundick 
Clarence L. Madsen 
J. Elliot Cameron 
Bertrand A. Childs 
James R. Tolman 



Richard L. Evans, Howard W. Hunter, Advisers to the General Board 



JULY 1965 



283 



THIRD TEACHER IMPROVEMENT ARTICLE IN THE 
SERIES, "JESUS, THE MASTER TEACHER." 



JESUS TAUGHT PRINCIPLES, 

NOT RULES 



by Lowell L. Bennion 



The story is told of a brother 
who began his sermon in a sacra- 
ment meeting by saying: "Tonight 
I wish to elaborate on some things 
that the Lord has only touched on 
lightly." If the account is true, 
one might well conclude that this 
man was unacquainted with Jesus' 
art of speaking and teaching. 

The Saviour had a way of treat- 
ing the fundamentals of religion 
repeatedly in original and refresh- 
ing ways. Never did He elaborate 
on the unknown, nor become lost 
in trivia or in isolated, unrelated 
detail. Major themes run through His parables, ser- 
mons, and dialogues, as themes repeat themselves in 
a symphony. It will be the purpose of this article to 
illustrate this fact and to suggest its significance for 
teachers today. 

Among the Jewish leaders of Jesus' time were 
some who, in their blind devotion to the letter of the 
law, seemed to lose perspective in regard to the rela- 
tive importance of things in the law. On occasion, 
Jesus chided them severely: 

Woe unto you, scribes and Pharisees, hypocrites! 
for ye pay tithe of mint and anise and cummin, and 
have omitted the weightier matters of the law, judg- 
ment, mercy, and faith: these ought ye to have done, 
and not to have the other undone. 

Ye blind guides, which strain at a gnat, and swal- 
low a camel. (Matthew 23:23, 24. Note entire chap- 
ter.) 

Jesus did not condemn attention to lesser mat- 
ters of the law; they should not be ignored, but the 
weightier matters deserve first consideration. 

One observes this emphasis on principle and fun- 
damental purpose in all of the Master's teaching. In 
their commitment to the Sabbath, for example, some 
Pharisees had lost all sense of proportion as evi- 
denced in their criticism of the Saviour's healing on 
the Lord's day. Note how He brought them back 
sharply to what is significant in the Gospel: 




. . . Which of you shall have an 
ass or an ox fallen into a pit, and 
will not straightway pull him out 
on the Sabbath day. (Luke 14:5.) 

Why should He not heal, then, 
a son of Abraham and a child of 
God on the Sabbath? 

Is it lawful on the sabbath days 
to do good, or to do evil? to save 
life, or to destroy it? (Note Luke 
6:1-11.) 

The Beatitudes 

The Beatitudes also illustrate 
Jesus' emphasis on principle. 
Eight in number, the first four relate more to the in- 
dividual's personal religious life; while the last four 
concern his relations with fellowmen. The first four 
are ways of developing one's integrity through hu- 
mility, repentance, self control, and hungering and 
thirsting after righteousness. The second group of 
four — mercy, purity of heart, peacemaking, and sac- 
rificing — are ways of showing love. Together they 
constitute a plan of Gospel-living, each one building 
on what has gone before. 

Jesus' answer to the lawyer who asked Him, 
"Master, which is the great commandment in the 
law?" (Matthew 22:36) illustrates again how His 
thinking always seemed to express itself in funda- 
mental ways: Love of God and love of man and "on 
these two commandments hang [depend] all the 
law and the prophets." These two great command- 
ments were not first spoken by Jesus. They are to 
be found in Deuteronomy and Leviticus. But no one 
before Him had made them the matrix, the warp and 
woof of religion, as He did. Jesus' originality lay in 
good part in His remarkable ability to separate 
wheat from chaff, to paint word pictures in which one 
can see immediately the heart of religion. 

Again and again, in a rich variety of media and 
situations. He taught humility, love, and trust in 



(This article is for all Gospel teachers and will also support Fam- 
ily Home Evening lesson No. 19.) 



284 



THE INSTRUCTOR 



God. Each parable, each encounter in dialogue, 
each question He raised in His proverbs and ser- 
monettes, leaves the reader with a basic concept 
to ponder. 

Jesus' Emphasis in "Modern" Scriptures 

In addressing the Nephites, Jesus taught the 
Gospel in great simplicity and unity. In 3 Nephi, 
chapters 9 and 11, the Saviour forbids disputation 
over points of doctrine and tells us to repent and be- 
Heve in Him, to become as a little child, to offer for 
a sacrifice unto Him a broken heart and a contrite 
spirit, ". . . for of such is the kingdom of God." 
(See 3 Nephi 9:20-22; 11:28-38.) 

The Doctrine and Covenants enjoined the early 
missionaries to ''say nothing but repentance unto 
this generation." (Doctrine and Covenants 6:9 and 
11:9.) 

Application 

Questions: 

1. What is meant by principle? 

2. Why teach by principle? 

Principles are basic concepts, foundation beHefs 
for other beliefs. They serve the same function in 
thinking as footings do in a building; they uphold 
and give support and dimension to the superstruc- 
ture. Isolated, single facts have little or no meaning 
except in relationship to something more funda- 
mental. This is evident in every science and equally 
true in the Gospel. 

The wise teacher of the Gospel will teach basic 
concepts such as faith, repentance, free agency. 



brotherhood, the Beatitudes, even as did the Master. 
This does not mean that he will not be concrete, 
specific, factual, and informative; but details will be 
meaningful because they will be tied to patterns of 
thought, just as single strands of thread are woven 
into a needlepoint design. Rules derive their mean- 
ing from principles, and these in turn derive their 
meaning from our concept of the good life revealed 
in Jesus Christ. 

A recent book. The Process of Education,^ the 
fruit of many trained and experienced minds, stresses 
the importance of teaching basic and general ideas 
in any subject and to people of all ages. Such knowl- 
edge, it is here indicated, is more readily remem- 
bered, more applicable in life, and more intellectually 
stimulating. 

Instead of elaborating on the things the Lord has 
only "touched on Hghtly," let us dig in, illustrate, 
apply, and crystallize the fundamental teachings of 
the Gospel of Christ. If we do, everything else in 
religion will fall into place. Order will replace chaos 
and confusion, and the Gospel will have increased 
meaning in life. 

Questions: 

1. Name a few basic principles or concepts we should 
keep in mind concerning the following: 

a. God, the Father. 

b. Christ, the Son. 

c. Man. 

2. Illustrate how free agency should be a guide in all 
Gospel teaching and scriptural interpretation. 



iJerome Bruner, Harvard University Press, Cambridge, Massachu- 
setts, 1962, chapter 2. 
Library File Reference: Teachers and teaching. 



"DO IT BETTER NEXT TIME" 



When the first volume of Thomas Carlyle's 
French Revolution had been completed with tremen- 
dous travail, Carlyle entrusted the manuscript to 
John Stuart Mill for critical reading. It was a black 
night in Mill's hfe when, white-faced and trembling, 
Mill was obliged to return with the news that, ex- 
cept for a few stray sheets, the manuscript had gone 
up in smoke. The chambermaid had used it to 
start a fire! 

When the door finally closed behind their dis- 
traught visitor, leaving them to the privacy of their 
despair, Carlyle said to his wife: "Well, Mill, poor 
fellow, is terribly cut up. We must endeavor to hide 



from him how very serious this business is to us." 
Serious, because they were penniless. Above all, 
serious because he had written at white heat and 
when each chapter was finished, had triumphantly 
torn up his notes as plaguey and toilsome things 
which he would never need or wish to see again. 

Next day all the Scotch Presbyterian blood in his 
veins bade him order a fresh supply of paper and 
make in his diary this entry: "It is as if my invisible 
schoolmaster had torn my copybook when I showed 
it and said, *No, boy, thou must write it better.* " 



^Talten from Good Reading, April, 1965, page VII. 



JULY 1965 



285 



Hymns of Truth and Humility 

Senior Sunday School Hymn for the Month of September 




Hymn: "O Say, What Is Truth?"; 
author, John Jaques; composer, Ellen 
Knowles Melling; Hymns — Church of 
Jesus Christ of Latter-day Saints, No. 
143. 

In the Gospel of John we read 
the account of the conversation be- 
tween Jesus and Pilate: 

Then Pilate entered into the 
judgment hall again, and called 
Jesus, and said unto him, Art thou 
the King of the Jews? 

. . . Jesus answered. Thou say- 
est that I am a king. To this end 
was I born, and for this cause 
came I into the world, that I 
should bear witness unto the truth. 
Every one that is of the truth 
heareth my voice. 

Pilate saith unto him. What is 
truth? And when he had said this, 
he went out again unto the Jews, 
and saith unto them, I find in him 
no fault at all. (John 18:33, 37, 
38.) 

Brother John Jaques (1827- 
1900) was born and baptized in 
England. He crossed the plains 
with the Martin Handcart Com- 
pany, in which many lives were 
lost in fierce snowstorms in the 
Rocky Mountains. Brother Jaques' 
eldest daughter was among those 
who perished before help could 
come. Soon after arriving in the 
Valley, he was called to return to 
England as a missionary; and for 
nearly twenty years he was As- 
sistant Church Historian. 

His hymn extoUs the beauty, ex- 
cellence, and eternal qualities of 
truth. Elder James E. Talmage 
comments very convincingly con- 
cerning the various values at- 
tached to various kinds of truth. 
"All truth is of value, above price 
indeed in its place; yet, with re- 
spect to their possible application, 
some truths are of incomparably 
greater worth than others. A 
knowledge of the principles of 
trade is essential to the success of 



the merchant; an acquaintance 
with the laws of navigation is de- 
manded of the mariner; familiarity 
with the relation of soil and crops 
is indispensable to the farmer; an 
understanding of the principles of 
mathematics is necessary to the 
engineer and the astronomer; so 
too is a personal knowledge of God 
essential to the salvation of every 
human soul that has attained to 
powers of judgment and discre- 
tion. The value of theological 
knowledge, therefore, ought not to 
be underrated; it is doubtful if its 
importance can be overestimated."^ 
This eloquent hymn, provided 
with energetic, even militant, mel- 
ody, was written by Ellen Knowles 
Melling, a Scottish convert of 
Brother Jaques, 

To the Chorister: 

May we recommend the observ- 
ance of the suggested tempo of 76 
beats per minute. This will be 
found to be on the moderate rath- 
er than the fast side. In addition, 
try to keep the rhythm rigorously 
steady. Imagine a parade march, 
with the ruffle of drums, and a 
great army of truth-seekers march- 
ing to the music. There is nothing 
like rhythm to stiffen the spine of 
music. It lends a feeHng of author- 
ity to the rendition. As was said of 
Jesus: "For he taught them as one 
having authority. . . ." (Matthew 
7:29), so let us conduct this music 
with rhythmic authority. Some- 
times it requires some professional 
training to accomplish this, but let 
us try. 

There is one fermata. It is not 
a true one. So treat this note as 
though it were a half note, and 
give it the equivalent of exactly 



iJames E. Talmage, Articles of Faith; The 
Church of Jesus Christ of Latter-day Saints, 
Salt Lake City, Utah, 1949; page 4. 



two beats. Do not break the 
rhythm of the marching step. 

To the Organist: 

This hymn is not easy to play. 
But it deserves to be well played, 
if for no other reason than that our 
people are so fond of the hymn. 
We recommend that you practice 
this hymn with a metronome. You 
will find great satisfaction in the 
majestic quality of your perform- 
ance. 

Not very long ago I had a de- 
lightful visitor at the Salt Lake 
Tabernacle in the person of Dr. 
Wernher von Braun, the great mis- 
sile expert. He came to Salt Lake 
to deliver a lecture to the scientists 
at the University of Utah and af- 
terwards came to see the Salt Lake 
Tabernacle, where I played the 
organ for him. I invited him to 
sit at the organ bench at my right, 
and he watched how the organ was 
played. At the close of the dem- 
onstration, I invited him, rather 
facetiously, to play a sonata on 
the organ, thinking that perhaps 
like many other people he would 
say "No," he had not played the 
organ in his life and would not be 
able to start now. 

But to my surprise and delight 
he moved over to the center of 
the bench and began playing "A 
Mighty Fortress." This hymn is on 
page 3 of our hjminbook. He 
played without a book in front of 
him; he remembered it from his 
younger years when he had no 
doubt played it on the piano. 

I think it would be well for our 
singers to endeavor to sing more 
hymns from memory. It is de- 
lightful to draw from memory's 
storehouse worthwhile and beauti- 
ful thoughts, poetically formed. 

— Alexander Schreiner. 



286 



THE INSTRUCTOR 



Junior Sunday School Hymn for the Month of September 



Hymn: "Jesus, Once of Humble 
Birth"; author, Parley P. Pratt; com- 
posed by an Englishman; The Children 
Sing, No. 15. 

For August and September we 
have chosen practice hymns which 
are also suitable for the sacra- 
mental service. It is the opinion 
of this committee that in the Jun- 
ior Sunday School the hymns 
used for sacrament need not al- 
ways specifically mention the em- 
blems, but that hymns in which 
the children sing of the Saviour 
are also appropriate. 

We ail like to sing hymns that 
we can learn quickly and easily. 
We also have a tendency to like 
hymns with which we are well- 
acquainted. Children are no dif- 
ferent from adults in this respect. 
But there are times, if we would 
help children grow and develop, 
when we need to teach them a 
hymn that is difficult and that re- 
quires a certain amount of con- 
sistent drill and repetition before 
it can be learned. At first chil- 
dren may show little interest in 
singing this hymn; but when it is 
mastered, it often becomes a fa- 
vorite and one they will select 
when given the opportunity to 
make a choice. 

To the Chorister: 

As part of our preparation we 
need to reread the life of the Sa- 
viour in the New Testament. 
There are also references listed in 
the index and concordance to the 
Doctrine and Covenants on "The 
Second Coming of Christ," that 
will help us get the meaning of this 
hymn more vividly in our minds 
before we attempt to teach it. 

As a beginning, we also need to 
once more remind the children that 
Jesus is indeed our friend, because 
He came to earth to show us how 
to live that we might have real 
happiness. Then He gave His life 
that we might be able to return to 



our Heavenly Father. The key 
message in the last two phrases is 
that the time will come when the 
Saviour will return here as Lord 
of this earth. As we tell the chil- 
dren of this concept, we might sing 
the last two phrases once or twice 
to them. Then we could have 
them listen while the teachers sing 
all of the first stanza. When boys 
and girls hear this key phrase, 
they could indicate it by standing 
quietly or by raising their hands. 
This is the section of this hymn 
we would hope young children 
would learn. Of course the older 
children would learn all of the first 
stanza. 

When we have many young 
children in our Junior Sunday 
School, the best way to teach a 
difficult hymn may be to teach 
just one stanza, or even to teach 
just one phrase in that stanza. 
But of course that one phrase must 
contain the Gospel message of the 
hymn. All hymns do not need to be 
taught in their entirety to young 
children. 



A picture of the Saviour from 
Series 1 of the flannel cutouts for 
The Children Sing may be dis- 
played as this hymn is introduced. 
Again it is suggested that children 
be directed by means of the inter- 
val beat pattern. 

To the Organist: 

During the month of August 
this hymn might be used as part of 
the preludial music. This will help 
the children become famihar with 
the melody, and they will learn the 
hymn more quickly. As it is 
played, bring out the melody so 
it can be heard; then children will 
begin to become aware of it. 

As a rule hymns are not used 
for prelude music unless, as in this 
case, the hymn is difficult and 
probably not known by the chil- 
dren. Usually suitable preludial 
selections are chosen from the in- 
strumental music books recom- 
mended in A Guide for Choristers 
and Organists in Junior Sunday 
School, 

— Edith M. Nash. 



September Sacrament Gems 

Senior Sunday School 

"For God so loved the world, 
that he gave his only begotten 
Son, that whosoever believeth in 
him should not perish, but have 
everlasting life."^ 



Junior Sunday School 
Jesus said: ". . . Come and fol- 
low me."^ 



^John 3:16- 
matthew 19:21. 



^ 



Organ Music To Accompany September Sacrament Gems 

Rov M. Darlev 



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JULY 1965 



287 




{Incidents in Early MovTnon Theater) 

by Ila Fisher Maughan"" 

"Theater again tonight," the Prophet Joseph 
Smith wrote in his journal in July, 1843. The thea- 
ter was a source of inspiration and strength to him. 
That year, by his direction, one of the first "Little 
Theaters" in America was estabhshed in Nauvoo. 

A group of home-folk actors presented "Pizarro," 
the most popular play of the theater world at that 
time. It was an elaborate production dealing with 
the Inca period in South America. One part called 
for the sacrifice of 13 virgins. At this point the High 
Priest, played by Brigham Young, commanded fire 
to rain down from heaven, Hyrum Clawson, a boy 
at that time, later wrote of how he enjoyed his 
part, as stagehand, of pulling the cord to let the fire 
fall. 

In a special way the theater helped to ease the 
problem caused when cholera killed so many Saints. 
Phillip Westwood and his wife, his father and mother, 
and his eight brothers and sisters were still aboard 
the ship that brought them from England. It was 
docked on the Mississippi River at St. Louis when 
the epidemic struck. A week later the entire family 
was dead, save Phillip and two of his sisters. 

Mercy Westwood, the older sister, found employ- 
ment as a nursemaid caring for a 4-year-old boy, 
Eugene Field, who later became our well-known 
American poet. To help care for his younger sister 
and other children so suddenly orphaned, Phillip 
Westwood collected a group of Mormons and direct- 
ed them in producing a play that was performed 
several times in St. Louis. The proceeds were used 
to secure supplies to bring the orphans to the West. 

Brigham Young once stated that if he were 
placed on a cannibal island and given the task of 
civilizing its people, he would straightway build a 
theater for the purpose. Well, he never saw a canni- 
bal island, but he did find himself in a mountain 

(For Course 11, lesson of September 12, "Early Drama in the 
Church"; of general interest to Course 7; and for Family Home 
Evening activity periods.) 

* Sister Maughan is author of Pioneer Theatre in the Desert; 
Deseret Book Company, Salt Lake City, Utah, 1961. See her article, 
"It Can Be Done," The Instructor, May, 1965, page 207, for biograph- 
ical sketch. 



wilderness in charge of thousands of exiles who must 
conquer the desert if they were to survive. 

Then Brigham Young straightway organized dra- 
matic entertainment. The stage in the bowery was 
only some rough planks laid over sawhorses, and 
the loose boards flipped up unless stepped on care- 
fully. But the performers were agile and audiences 
enjoyed the situation. 

When the Great Salt Lake Valley had been set- 
tled less than five years, the Mormons were busy 
constructing Social Hall, a theater as big and well 
built as any of the five theaters in Massachusetts, 
and that state had been colonized for over 200 years. 
Social Hall was completed in less than nine months. 

When settlers were assigned to colonize new sec- 
tions of their mounteiin desert, even though paper 
was scarce they managed to take handwritten copies 
of one or more dramas with them. Trouble with In- 
dians was very great, and dramas were presented 
to ease the strain of constantly guarding their forts. 

Candles were the price of admittance because 
candles were the only source of light. A potato or a 
turnip with a depression made in it to fit the candle 
was fastened to the log wall by the blade of a jack- 
knife. Home made quilts served for curtains. 

In 1856 a blight struck the potato crop in many 
parts of the territory, and crickets again attacked 
vast sections of grain fields. Famine resulted in 
many settlements. 

The next year, because of dishonest reports, the 
U.S. Government sent Johnston's Army to Utah with 
instructions "to take control of the Mormons or 
annihilate them." That summer, at a special meet- 
ing, four thousand people with tear-stained faces 
stood to sanction the proposal of their leaders. 
Rather than submit again to oppression as they had 
done in Nauvoo, they would bum their homes and lay 
waste their gardens, their orchards, and their farms. 

But regardless of famine and war there was the 
theater, too. Brigham Young, realizing the tensions 
of his people, requested the Deseret Dramatic Asso- 
ciation to produce some plays. They considered this 
a very special mission and quickly revived their 
standard melodramas and prepared seven entirely 
new hilarious farces. Then, with straw piled near 
their homes to be ignited if the army approached, the 
Deseret Dramatic Association presented a season of 
drama lasting several weeks that winter. It was 
best to "whistle" when the way was so dark. 

Colonel Thomas Kane, who loved the Mormons, 
worked out a compromise so that Johnston's Army 
marched peaceably through Salt Lake City and set- 
tled in Camp Floyd, 25 miles west of Lehi. Within 
four months, the General, appreciating the value of 
the theater, had his soldiers construct one of their 



288 



THE INSTRUCTOR 








:a.'m ^^ 










i. Social Hall, the first theater in the Great Salt Lake 
Valley, was built in 1853. Everyone cooperated. Because 
candles were scarce, they were the price of admission. 

2. With the end of the Civil War, the elegant Salt Lake 
Theater was started. Drama was presented with realism. 
The best actors and actresses were eager to perform there. 

3. The interior of the Salt Lake Theater with its two 
balconies and its excellent acoustics made the place 
a center of learning for all for more than a century. 



own. It had a hand-carved bust of Shakespeare at 
center top of the stage arch, just as in the Social 
Hall. Mormons loaned the soldiers copies of dra- 
mas, but scenery was a problem. Mustard, common 
chalk, and shoeblacking were some of the elements 
used for painting, along with home-made dyes ex- 
tracted from vegetables, grasses, weeds, and bark 
of trees. 

The Civil War ended Camp Floyd, and Brigham 
Young was quick to buy its supplies at public auc- 
tion. The profit made was used to begin construc- 
tion of the world famous old Salt Lake Theater. 
Though it was located a thousand miles from other 
civilized cities, it was the largest and most elegant 
theater in America and the best designed in the 
world. The best actors and actresses of the world 
were eager to perform in it, even though to do so 
required a long and wearisome stagecoach journey. 

Support from the excellent Deseret Dramatic 
Association was an additional drawing card to guest 
stars, as were the excellent costuming and stage ap- 
pointments in Salt Lake City. 

In his book of travels, William H. Dixon, a visit- 
ing Englishman, wrote of the Salt Lake Theater: 
"Neither within the doors nor without them do you 
find the riot of our (London's) Lyceum and Drury 
Lane ... no loose women, no pickpockets, no ragged 
boys and girls, no drunken or blaspheming men." 
The Salt Lake Theater was constructed to be a 
temple of learning, and it was such for more than 
half a century. 

Drama was presented with realism. For thun- 
der, a strip of tin with a handle attached was hung on 
the wall and a well-trained stagehand shook the 
sheet according to thunder desired. Wind was pro- 
duced by a piece of silk stretched over a mounted 
wheel. A slow turn gave summer breeze, a rapid one, 
a raging wind. Rain was literally wet! Men in the 
rafters sprinkled water down on the stage. 

Thunderbolts came from wires painted orange 
and strung from the flies to the stage. A painted 
blank cartridge was shot from a rifle along the paint- 
ed wire to create the effect of thunder and lightning. 
When they needed flash lightning, a stage hand 
would point a stick which had a cotton wad at the 
end toward the stage, and light the wad as he sprin- 
kled powder on it from a can filled with combustible 
powder and covered with a perforated lid. 

For the river scene in Uncle Tom's Cabin, a can- 
vas to represent water was painted, and stagehands 
at either side shook it gently to give the effect of a 
moving stream. Blocks of wood painted to represent 
snow and ice were suspended over the canvas so they 
would give as Liza stepped from stone to stone. 



Library Pile Reference: Pioneers — Mormon — Recreation. 



JULY 1965 



289 



SIXTH AND FINAL ARTICLE IN A SERIES ON THE PROBLEMS FACING MAN 

Revelation and 
Self - r e velatlon 



BY TRUMAN G. MADSEN 



There is surely a piece of the Divinity in us. 

Something that was before the Elements and 
owes no homage to the Sun. Nature tells me that I 
am the Image of God as well as Scripture. 

He that understands not this much hath not his 
introduction or first lesson and is yet to begin the 
alphabet of man. 

— Sir Thomas Browne, Religio Medici. 

Intensive self-analysis is the preoccupation of our 
time. A variety of methods is employed to probe 
the mysterious regions below the consciousness, 
regions "sheer, frightful, no-man-fathomed." Out 
of this has arisen a variety of attempts to define 
and explain man's religiousness. And thus, for ex- 
ample, there are "reductions" of religion to folk-psy- 
chology, or primitive taboo, or flights of wish, or 
emotional purgation, or aesthetic ritual, etc. 

On one point there is surprising agreement among 
writers otherwise opposed. It is recognition of a 
wholly unique spread of awareness in man — that is 
called, by Otto, the "numinous" sense — a deep innate 
sensitivity to something sacred, an underived feeling 
for the holy, with responses of wonder, awe, and 
reverence.^ This, it is claimed by many, is primary, 
a given fact of human consciousness that cannot be 
traced to rational or empirical sources. We do not 
learn it. It is somehow, and strangely, innate. 

For this and a vast spectrum of related phenom- 



(For Course 17, lesson of August 8, "Gift of the Holy Ghost"; 
for Course 29, lessons of August 8 and 29, "Whence Cometh Man?" 
and "Why Is Man Here?"; and of general interest.) 

^See Rudolph Otto, Idea of the Holy; London, Oxford, Galaxy 
Paperback. Otto was a German Protestant theologian. Others of 
varied persuasions who nevertheless agree that the "sacred sense" is 
the core of religious experience are: Julian Huxley, a Humanist, in 
Religion Without Revelation, New York, Mentor Books, 1964. Rufus 
Jones, the "mild mystic" of the Society of Friends in The Radiant 
Life and A Call to What Is Vital; New York, Macmillan, 1949. Albert 
Schweitzer, who has become the living conscience of the 20th Century, 
in Out of My Life and Thought; New York, Mentor, 1960. His code 
is "reverence for life." Carl Jung, psychoanalyst, speaks of the 
"collective unconscious" or "symbol-making factory" in man that 
leads us to religious expression reflecting a kind of "racial memory." 
The Undiscovered Self, New York, Mentor, 1964. Tielhard Chardin, 
a Catholic scientist, in The Phenomenon of Man; New York, Harper 
Torch book, speaks of a kind of knowledge-sphere which is hidden in 
us. John Wisdom and Ronald W. Hepburn, both in the positivistic 
tradition, agree on this sense of holiness. See the latter's Christianity 
and Paradox; London, Watts and Company, 1957. The "depth -theolo- 
gians," e.g. Tillich, Marcel, and Buber, speak of "intuition" and in 
various ways hold that "unconditional concern" in man is the founda- 
tion of all religion. 



ena, the Prophet Joseph Smith gave a seminal ex- 
planation: The heightening sense of light within 
is rooted in man's spirit. It is not something magi- 
cally created at birth. It permeates our cumulative 
heritage of individual awareness and extends infinite- 
ly into the past. Its composition is actually derived 
from a Divine nebula of elements "in which," the 
Prophet taught, "dwells all the glory. "^ 

Explaining the Inexplicable 

Attempts to account for the bases of religious 
consciousness that are "this- worldly," therefore, 
often leave a great deal unexplained or inadequately 
explained away. But the recognition that religion is 
more involved in recovery than discovery, that our 
destiny is not union with Divine realities, but re- 
union, opens up a whole new perspective. 

Within the framework of Judaeo- Christian as- 
sumptions, for example, it aids immensely. 

This recognition explains, to begin with, the 
Prophet's classic statement on religious knowing. 
Whether written, spoken, or directly presented with- 
in, the "word of Jehovah" has such an influence over 
the human mind, the logical mind, that it is convinc- 
ing without other testimony.^ When it comes, he 
later said, as a flow of pure intelligence attended by 
a burning in the center self, it is of God.* Our search 
for external warrant is really the confirmation and 
application of what is already, and more certainly, 
known. 

It aids in comprehending the essence of faith. 
Faith or trust in the Divine is not a blind leap nor 
desperate guUibility, not "being crucified on the para- 
dox of the absurd."^ Faith rests on knowledge and 
self-knowledge and cannot survive without them. It 
is the expression of the inner self in harmony with a 
whole segment of one's prior experiences. These 
experiences, however hidden under mortal amnesia, 

preachings of the Prophet Joseph Smith, edited by Joseph Field- 
ing Smith; Deseret News Press, Salt Lake City, Utah, 1958; page 351. 

^Documentary History of the Church, Volume V, page 5.26. 

*See Teachings of the Prophet Joseph Smith, page 151; also Doc- 
trine and Covenants 9:8, 9. 

sThis is one of Kierkegaard's descriptions of the nature of the 
"leap of faith" to Christ. 



290 



THE INSTRUCTOR 




GOD CREATING MAN BY MICHELANGELO. 



are indelible in their effect on our affinities, kinships, 
and sensitivities.*^ 

Understanding our religious destiny clarifies the 
apparent requirement, which may be said to underlie 
the whole of the scriptures, that we are expected both 
to believe and respond. To the query, how can you 
believe what is utterly unevidenced, the question 
may be returned, how have you managed to repress 
the engrained evidence within? The caution, often 
justified in religion, that one should not say he knows 
when he does not know is to be matched with the 
caution that it is equally deceptive to claim one 
does not know when, in fact, he does know. Both 
errors betray and disrupt the self. 

This understanding of our relationship to God 
gives meaning to the theme of modern revelation that 
the forces of darkness operate by subtraction more 
than by addition. "That which was from the begin- 
ning is plainly manifest unto them," and ''every spirit 
of man was innocent in the beginning." Then "one 
cometh and taketh away light and truth, through 
disobedience, from the children of men, and because 
of the tradition of their fathers." (Doctrine and 
Covenants 93:31, 38, 39.) The love for darkness 
which follows on the flouting of the inner light often 
goes under apparently praiseworthy disguises: ob- 
jectivity, intellectual integrity, precision, strength to 
resist one's "mere feehngs," etc. 

This understanding exposes the structure of tes- 
timony and the nature of judgment. "Every man 
whose spirit receiveth not the light is under con- 
demnation. For man is spirit. ..." (Doctrine and 
Covenants 93:32, 33.) This is to say, as B. H. Rob- 



spiato's notion of "knowledge by recollection" of a former exist- 
ence was mainly conceptual or mathematical. For the prophets the 
awakening of "spirit memories" is also concrete, pictorial, personal. 
The present world is a grosser duplicate of the heavenly order, where- 
as Plato's heaven was a realm transcending space, time, and material- 
ity. 



erts puts it, that the spirit is "native to truth"; that 
as a flame leaps toward a flame, the soul's very na- 
ture is to reach toward and embrace the light. One 
who thrusts down or represses these sovereign im- 
pulses sunders himself. He eventually falls victim, 
as Jung maintains, to some of the worst forms of 
psycho-somatic illness and misery. ( Contrary to the 
Freudians, Jung believes one can healthily suppress 
his more superficial desires, however compulsive, but 
not these.) " Of all the laws of spiritual life, this may 
be the most fundamental. He who welcomes truth 
and light, on the other hand, moves toward "a perfect 
bright recollection" and "receiveth truth and light 
until he is glorified in truth and knoweth all things," 
growing "brighter and brighter until the perfect day," 
(Doctrine and Covenants 93:28. Compare 50:23, 
24; 88:67.) 

The Uprush and the Downflow 

To move from interpretation of the sacred inner 
life to adequate description is notoriously difficult. 
Nevertheless, here is an attempt to capture the flavor 
of the Latter-day Saint "experiment in depth," reve- 
latory touches with the self that seem to disclose the 
longer- than-mortal sense. (Inevitably we veer into 
the oblique but somehow more expressive language 
of simile and metaphor) . There are: 

— Prayer flashes, when our words outreach 
thought and we seem to be listening above ourselves, 
completely at home while we are surprised at hints 
of hidden spirit memories within. 

— Familiarity of persons, immediate luminous 
rapport — this face or that gesture or motion — that 
elicits the sense of recall, a premortal intimacy, es- 
pecially in the environs of teaching and being taught. 

{Concluded on following page.) 

■^Carl Jung, Modern Man in Search of a Soul; New York, Harcourt 
Brace. 



JULY 1965 



291 



REVELATION AND SELF-REVELATION (Concluded from preceding page.) 



— Haunting sensations, usually visual, sometimes 
auditory, of a landscape of life or a bitter predicament 
in the soul, that call up simultaneous feelings of 
"again" and "for the first time"; like being thrust, as 
leading actor, into the last act of a play without 
knowing, and yet almost knowing, what occurred in 
the first two. 

— Numbing protests from below sometimes of 
unrelievable urgency or guilt, that are ruthless in 
unmasking our pretense. These are not simply the 
yeas or nays of "conscience" about acts, but bell 
sounds of a whole self that will not be muffled, that 
ring with presentiments, thrusting us toward ends 
that seem tied to an elusive but white-lighted blue- 
print inside. 

— Shades of consciousness that occur just at 
awakening or just before sleep, unpredictably im- 
pressing while they express, in images or silent words 
or free association. By the sanctity of their feeling- 
tone, these are different than our usual helter-skelter 
menagerie of thought, 

— Dreams and illusions that seem not to be mere 
dreams or mere illusions, catching us quite off-guard 
and lingering in their after-effect, as if life were a 
game of internal hide-the-thimble and we were "get- 
ting warm" to our own potential. 

— Unaccountable reverberations (e.g. in tear- 
filled eye or tingling throat or spine) from a phrase 
or sentiment (which, for the speaker or writer may be 
merely parenthetical), or from a strain of music, or 
some trivial stimulus in the midst of drudgery, bear- 
ing a holy atmosphere of spontaneous and total 
recognition. 

— Reflections of our faces in the mirror when we 
look in and not just at, our eyes. As if light were 
coming to the surface, and a curious recovery, and 
even awe, of the self occurs. There lurks an auto- 
biography, a soul-story that is foreign, yet intimate, 
unfolding a more-than-I-thought-I-was. 

— Right-track feelings, the sense of the foreor- 
dained, like emerging from a fever to find that rough- 
shod or happenstance trials have been presided over 
by some uncanny instinctual self who knows what 
he is about. Just before or just after turning a cru- 
cial corner, this someone nearer than you, that is 
you, holds a quiet celebration that injects peace into 
the marrow of the bones. 

Such flashes and drives are tied to the whole 
gamut of complex mental life and may have neat and 
utterly mundane naturalistic explanations (such as 
the chemistry of the occipital lobe). Yet the joy 
that comes from these uprisings, rooted, as they 
seem to be, in some more primal creative being and 



that, in turn, in God, supersedes any of the pleasures 
of human possession or external manipulation. 

Cleaning the Lampshade 

Much of modern life is a darkening process, cut- 
ting us off from the uprush of the fountain at our 
center. The lives we live and the demands of en- 
vironment to which science and technology and 
strategy are admirably adapted, tend to lead us 
toward self-estrangement. 

Becoming more out of alignment with our inner 
selves, straining to present faces that are acceptable 
to the world, we suffer a shallowing effect. And what 
William James called "the Energies of Men" are 
trapped and suffocated, because we are afraid of 
being deluded, we have a revulsion at many forms of 
religion, and a kind of psychological hypochondria 
which makes us fear introspection since, as we have 
been made to suspect, our subconscious is solely in- 
habited by snakes and spiders. 

Was it some kind of ancient hoodwink the Master 
recommended — these strange sentences about "be- 
coming as a little child"? Are the social virtues of 
the childlike more obvious than the social vices of 
the childish? 

Maybe He was saying more, saying that we are 
not, as empiricists assert, born an empty tablet on 
which the chalk of childhood writes. Maybe He was 
saying that a child has swift, untinctured affinity 
and response to his own burning deeps. He is exem- 
plary not, as is so often said, in vulnerable readiness 
to believe others' voices, but in soul-unity that pre- 
vents disbelief of his own. He has a whole, happy, 
healthy relationship with the core of creativity and 
spirituality which is his glory-laden spirit. 

If so, the explicit and expansive messages of 
Messiah, "bringing all things to their remembrance," 
would shine more clearly through the boy Samuel, 
the boy Nephi, or the boy Joseph, and likewise the 
childlike Adam who, though he was centuries old 
when the human race was in its infancy, vibrated 
with prophetic vision. That would explain the verse, 
added by the Prophet, to the biblical account of the 
youth of Christ Himself: "He needed not that any 
man should teach Him."*^ God, to reveal Himself to 
Christ, needed only to reveal Christ to Himself, in 
"the glory he had with Him before the foundations of 
the world." Is it really different with us?^ 



''See the Prophet's inspired version of Matthew 3 (he adds three 
verses). "And it came to pass that Jesus grew up with his brethren, 
and waxed strong, and waited upon the Lord for the time of his 
ministry to come. And he served his father, and he spake not as 
other men, neither could he be taught; for he needed not that any 
man should teach him. And after many years, the hour of his min- 
istry drew nigh." (Matthew 3:24-26.) 

"In his greatest discourse the Prophet testified of the interde- 
pendence of knowledge of God and knowledge of self. "If men do 
not comprehend the character of God, they do not comprehend them- 
selves." Teachings of the Prophet Joseph Smith, page 343. 
Library File Reference : God and man. 



292 



THE INSTRUCTOR 



The Day of 

Branch Genealogical 

Libraries Is Here 

by Archibald F. Bennett* 

In the period between November, 1938, and April 
1, 1965, The Genealogical Society of the Church 
has secured and added to its library the imposing 
total of 396,925 100-foot rolls of microfilm copies of 
genealogical records — the equivalent of 1,888,896 
volumes of 300 pages each, or 566,688,800 pages! 

Always, over the years, it has been the hope of 
officials of the Society that the time would come 
when this tremendous accumulation of records, gath- 
ered from many nations, could be made available to 
Church members wherever they might live. 

Church authorities first advised that the Society 
concentrate its efforts and financial resources on the 
actual filming of the records, while yet they were 
obtainable, leaving to a later time the problem of 
sharing them with the people. Moreover, at one 
time there were legal impediments, customs regula- 
tions, and other limitations making it unlawful for 
the Society to sell, loan, give, or share with others 
all the film records coming from foreign countries. 
Happily, amendments have now removed many of 
these restrictions. 

The solution of the problem of distribution has 
now come through the organization of branch gene- 
alogical libraries. A brochure of instructions on 
branch libraries now available for distribution em- 
phasizes that this is a priesthood program, and that 
the presidents of stakes who are responsible for the 
genealogical work in the priesthood direct the estab- 
lishment and provide for maintenance of branch 
libraries. Stake presidents exercise control of the 
personnel and policies of such libraries. Under their 
direction "these arrangements are working so 
smoothly and so satisfactorily that invitations are 
extended to all regions which can qualify to organize 
a branch library." The request must come from the 
stake president who is the regional genealogical 
chairman or, in the case of isolated stakes, from the 
stake president. 

"Each of these branch libraries is governed by a 
library board comprised of the genealogical chair- 



(For Course 21, lesson of September 19, "Records in Historical 
Public, and LDS Stake Libraries"; and of general interest.) 

'"Archibald F. Bennett is assistant librarian over branch libraries 
of the Genealogicar Society. For further information concerning this 
topic see his article, "An Urgent Latter-day Mission," The Instructor, 
December, 1964, page 496. 



man of each region (if covering more than one re- 
gion), one of whom is to be elected chairman, and 
as many other stake presidents as are felt necessary 
to form a governing board. If the branch library 
covers only one region, the board is comprised of 
the stake presidents within that region, under the 
chairmanship of the regional genealogical chairman, 
appointed by the First Presidency, who is one of 
the stake presidents in that region. In the case of 
an isolated stake, the stake president is chairman of 
the board; and the board is comprised of as many 
bishops and stake priesthood leaders as needed, who 
are appointed to that position by the stake presi- 
dent." 

Other officials include a treasurer, a chief librar- 
ian, assistant librarians, and volunteer assistants to 
give guidance to the patrons in ordering and using 
films received on loan from the Genealogical Society. 

By May 15, 1965, ten branch libraries had been 
inspected and accredited by the Society and are now 
functioning. A number of others are awaiting in- 
spection, and a still larger number are making prep- 
aration to be approved as branches. There is gen- 
uine enthusiasm for the program throughout the 
Church, and one can confidently predict that the 
time will speedily come when far more people will be 
using the film records out in the branches than in 
the central library of the Genealogical Society, 

In many localities there are existing genealogical 
facilities in public libraries with good genealogical 
collections and microfilm reading machines. It is 
often advantageous for Church members to cooper- 
ate with this public library in a mutually helpful 
arrangement, whereby they can utilize these avail- 
able public facilities rather than attempt to go to 
the expense of duplicating equipment and facilities 
already in existence. 

All branch libraries, when officially established, 
are provided with a free film copy of the Society's 
locality file, which consists of about fifty rolls of 
microfilm. From this file patrons of the branch may 
borrow, by filling in an order form in triplicate, vir- 
tually any of the films in the possession of the main 
library. (Some few of these are restricted for ob- 
vious reasons.) A patron may order at one time 
from one to six rolls of film, paying a fee of 50c per 
roll. He may use this film on reading machines at 
the branch library for a period of up to two weeks, 
if needed. Orders for borrowing film on this loan 
privilege are now being received by the hundreds 
from the different branches. Thus patrons are gain- 
ing direct access to the many documentary records 
and numerous sources of the Genealogical Library 
in Salt Lake City. 



Library File Reference: Genealogy. 



JULY 1965 



293 



The Sacraineiit Is a 
Holy Ordinance 

by Lewis J. Wallace 



"That His Spirit May Be with Us" 

The ultimate objective of the Lord in establish- 
ing the sacrament as an ordinance of the Church is 
clearly stated in the language of the sacramental 
prayers. It is to provide a uniform method whereby 
the people of His Church, all those who shall be- 
lieve and be baptized in His name (See 3 Nephi 18: 
5), may *'. . . always have his Spirit to be with 
them. . , ." (Doctrine and Covenants 20:77.) 

What is this method by which the Lord hoped 
to persuade the people of His Church always to be 
worthy to "have his Spirit to be with them"? It is 
quite simple. And its very simplicity testifies to 
its beauty and divinity. 

If men truly remember the Saviour, they will 
take upon themselves His name, and they will keep 
His commandments. And if they do this, they will 
"always have his Spirit to be with them." 

An Ordinance Originated by the Saviour 

To accomplish this, the Lord has told the Church 
to meet together often (See Doctrine and Covenants 
20:75), prepare some simple emblems representa- 
tive of the body and blood of the Saviour, present 
them before the Father in humble prayer, and ask 
that they be blessed to the souls of all those who 
partake of them. 

Nephi records the language of the Saviour Him- 
self, when He visited the inhabitants of the Ameri- 
can continent after His resurrection: 

And this shall ye do in remembrance of my body, 
which I have shown unto you. And it shall be a 
testimony unto the Father that ye do always re- 
member me. And if ye do always remember me ye 
shall have my Spirit to be with you. (3 Nephi 18:7.) 

That statement was made by the Saviour after 
He had taken bread and blessed it and given it to 
the multitude to eat. And after He had likewise 
blessed the wine and had given it to them to drink, 
He said: 




(For Course 25, lesson of September 19, "The Sacrament Is a 
Holy Ordinance"; for Course 3, lesson of December 12, "The Sacra- 
ment Is in Remembrance of Jesus"; to support Family Home Eve- 
ning lessons Nos. 15, 16, and 18; and of general interest.) 
Library File Reference: Sacrament. 

*Reprinted from The Instructor, Convention Issue, 1961, page 32. 



And I give unto you a commandment that ye 
shall do these things. ... (5 Nephi 18:12.) 

What the Saviour did and commanded in this 
respect, He had done and commanded at the Last 
Supper, just prior to His crucifixion: 

And as they were eating, Jesus took bread, and 
blessed it, and brake it, and gave it to the disciples, 
and said. Take, eat; this is my body. 

And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it; 

For this is my blood of the new testament, which 
is shed for many for the remission of sins. (Matthew 
26:26-28; see also Mark 14:24.) 

. . . This is my body which is given for you: this do 
in remembrance of me. (Luke 22:19.) 

That which is important in the ordinance is fur- 
ther emphasized in modern revelation where the 
Lord points out that it makes no difference what is 
used as the symbol. The important thing is the 
"remembering," with an eye single to His glory: 

For, behold, I say unto you, that it mattereth 
not what ye shall eat or what ye shall drink when 
ye partake of the sacrament, if it so be that ye do 
it with an eye single to my glory — remembering 
unto the Father my body which was laid down for 
you, and my blood which was shed for the remission 
of your sins. (Doctrine and Covenants 27:2.) 



294 



THE INSTRUCTOR 




Art by Dale Kilbourn. 

Modern revelation 
also points out a 
most important benefit 
resulting from the faith- 
ful performance of the ordi- 
nance and at the same time 
states the requirement: 

And that thou mayest more fully 
keep thyself unspotted from the world, 
thou shalt go to the house of prayer and 
offer up thy sacraments upon my holy day. 
(Doctrine and Covenants 59:9.) 

Do Not Partake Unworthily 

When we partake of the sacrament, do we really 
remember the Saviour? More than that, do we al- 
ways remember Him? Do we renew our covenants 
and actually witness to our Father in heaven that 
we are willing to take upon ourselves the name of 
His Beloved Son? And do we keep His command- 
ments which He has given us? If we do not, are 
we entitled to have His Spirit to be with us? Are 
we worthy to partake of the sacrament? 

There is an injunction in the scriptures against 
partaking of the sacrament unworthily, which we 
might well ponder: 

For he that eateth and drinketh unworthily, eat- 
eth and drinketh damnation to himself, not discern- 
ing the Lord's body. 

For this cause many are weak and sickly among 
you, and many sleep. (I Corinthians 11:29, 30; see 
also 3 Nephi 18:28-30.) 

We can expect the Spirit of our Lord to be with 
us only if we are worthy to have it; and we can be 
worthy to have it only by always remembering Him 
and by bearing witness to our Father in heaven that 
we are wilHng to take upon ourselves the name of His 
Beloved Son, and by keeping His commandments 
which He has given to us. 

The offer of the Lord is, evidently, ever present. 
It is ours for the asking. He will give it to us if we 
will receive it. The giving is in vain if there is no 
receiving. 



With what spirit do we approach the sacramental 
service? What is our attitude? What do we take 
to that service? What do we take away from it? 
The spirit giveth life! With what spirit do we at- 
tend? With what spirit do we leave? Have we 
really remembered the Lord, our Saviour, and taken 
upon ourselves His name and kept His command- 
ments, that we might have His spirit to be with us? 
Or have we merely attended a sacred ritual in a 
routine sort of way, more or less unthinkingly, 
heedless of any real significance attached to it? 

Partaking of the Sacrament, a Spiritual Commitment 

President David 0. McKay has said:^ 

''The partaking of the sacrament of the Lord's 
Supper is one of the most sacred ordinances of The 
Church of Jesus Christ of Latter-day Saints. . . . Too 
few communicants attach to this simple, though sub- 
lime rite, the importance and significance that it 
merits. Unfortunately, the form of worship is fre- 
quently an outward compliance without the true soul 
acknowledgment of its deep spiritual significance. 

"... In the partaking of the sacrament, there is 
danger of people's permitting formahty to supersede 
spirituality. . . . Charles Lamb once said, 'If Shakes- 
peare were to come into this room, we should all rise 
up to meet him; but if Christ were to come into it, 
we should all fall upon our knees.' This reverent 
attitude should be maintained during the adminis- 
tration of the sacrament. Though the congregation 
does not kneel, it should maintain perfect order. 

"Everybody present should think of the virtues 
of the Christ life, for the sacrament is 'blessed and 
sanctified' that each may partake of it in remem- 
brance of the Son of God. . . . 

"To be called worthily by His name is to become 
a son of God, to be numbered one in the Brother- 
hood of Christ. 

"Beloved, now are we the sons of God, and it doth 
not yet appear what we shall be: but we know that, 
when he shall appear, we shall be like him; for we 
shall see him as he is. 

"And every man that hath hope in him purifieth 
himself, even as he is pure." (I John 3:2, 3.) 

The Sacramental Prayer Seeks Oneness with Christ 

Consider the language and the meaning of the 
sacramental prayer on the bread, and then give 
serious thought to what President McKay has said. 
Do we measure up so that we might be "called 
worthily by His name" so as to "become a son of 
God, to be numbered one in the brotherhood of 
Christ"? 
O GOD, THE ETERNAL FATHER— here we are 

(Concluded on following page.) 

^''Significance of Partaking the Sacrament" by David O. McKay, 
The Instructor, 1954, pages 321, 322. 



JULY 1965 



295 



THE SACRAMENT IS A HOLY ORDINANCE (Concluded from preceding page.) 



addressing ourselves to our Father in heaven, the 
most exalted, glorious, and divine personage in all 
the universe. 

WE — a few of His children, whom He loves. 

ASK THEE — pray for, petition, suppHcate, ask a 
blessing at the hands of our Father in heaven. 

IN THE NAME OF THY SON, JESUS CHRIST— 
we ask for our blessing in the name of Him who is 
the Only Begotten of the Father in the flesh upon 
the earth, the Prince of Peace, the Holy One of 
Israel, our Elder Brother, through whom and by 
whom the world was organized or formed, the only 
perfect man who ever walked upon the face of the 
earth. 

TO BLESS AND SANCTIFY THIS BREAD— to 
bless and make sacred a few pieces of bread. 

TO THE SOULS OF ALL THOSE WHO PAR- 
TAKE OF IT— we ask that the bread be made 
sacred to the "souls" of all those who partake of it. 
It is to be noted here that very specific language is 
used. The Lord did not say '*to all the souls" who 
partake of it. He said "to the souls" (See Moroni 
4:3) of all those who partake. Now what is the 
"soul" of those who partake? It is the only time, 
the only occasion, when we do any feeding of any 
kind to the "soul" (that is, to the spirit as well as 
to the body) of man, other than the spiritual food 
of the Gospel itself. This is most significant. 

THAT THEY MAY EAT IN REMEMBRANCE— 
this remembering must have been both significant 
and uppermost in the mind of the Lord when He 
stated the language of the sacramental prayer, for 
twice in this prayer on the bread and twice in the 
prayer upon the water the injunction is given to 
remember the Saviour. 

OF THE BODY OF THY SON— the body, the hu- 
man body, which the Saviour so courageously and 
painfully laid down, permitted to be crucified, which 
He dreaded to do and concerning which He prayed 
to His Father in the Garden of Gethsemane when 
He spoke of taking away the cup. 

AND WITNESS UNTO THEE, GOD, THE 
ETERNAL FATHER— here we are bearing witness, 
affirming, solemnly stating, covenanting, and agree- 
ing with our Father in heaven, who can read our 
very thoughts and understand the true intent of 
our hearts. 

THAT THEY ARE WILLING TO TAKE UPON 
THEM THE NAME OF THY SON— here we are 



furthering our agreement and covenanting that we 
are willing to take upon ourselves the name of Christ 
with all its implications and meanings, and to be 
followers after Him and to be one with Him in pur- 
pose and deed. 

AND ALWAYS REMEMBER HIM— here we are 
agreeing again that we will always remember Him — 
not just occasionally, not just on Sundays, not just 
once in awhile, but always remember Him and do 
the things He has taught, the things He would have 
us do and think and say, the things that are con- 
sistent with His teachings and intent and purposes 
for us. 

AND KEEP HIS COMMANDMENTS WHICH 
HE HAS GIVEN THEM— here we are continuing 
our agreement that we will keep His commandments 
— all of them, not just the ones we happen to find 
pleasing; to keep the commandments which the 
whole of Christianity has been enjoined and admon- 
ished to keep, and which, if kept, would change the 
entire Christian world for the better and pave the 
way for the ultimate peace we seek. 

THAT THEY MAY ALWAYS HAVE HIS SPIRIT 
TO BE WITH THEM— here is the ultimate ob- 
jective of the entire ordinance, the purpose for it 
and the blessing which we will receive for making 
and keeping the covenant. We may always have 
the spirit of the Saviour to be with us, to lead us in 
paths of righteousness and truth and bring us back 
into the kingdom of our Father in heaven, if we are 
worthy of it. This, then, must have tremendous 
significance for us — probably far more than we 
realize. To have the Spirit of our Lord and Saviour 
with us, to go where we go, to walk where we walk, 
and to be with us always, is a transcendent thought. 
Thus, we would be out of the reach of the influences 
of evil and be well on the way to the perfection 
which the Gospel endeavors to persuade us to at- 
tain. The prayer on the water is only slightly dif- 
ferent. The substance is almost identical, and the 
analysis would be very similar. 

Ours Is a Solemn ObligaHon 

Each time we attend a sacramental service, we 
have a solemn obligation to renew our covenants 
with the Lord, to witness to the Father that we 
are willing to take upon ourselves the name of His 
Beloved Son and always remember Him, and keep 
His commandments which He has given us, and to 
do it consciously, all to the end that we may always 
have His Spirit to be with us. 

Library File Reference: Sacrament. 



296 



THE INSTRUCTOR 



(A fictional story based on a Book of Mormon episode.) 

Teancum, A True Friend to Liberty 



by Robert Marshall* 

Teancum stood alone, wounded and bound. His 
remaining time to live could be counted in min- 
utes. He stared at his "Title of Liberty" lying on 
the ground just inside the walls of the city Moroni, 
It had been torn from under his breastplate by his 
Lamanite captors. This small piece of cloth was his 
most prized possession. 

He remembered the day Moroni, his chief cap- 
tain, had written upon it, "In memory of our God, 
our religion, and freedom, and our peace, our wives, 
and our children. . . ." (Alma 46:12.) Moroni then 
fastened it upon the end of a pole and called it the 
"Title of Liberty." This was the flag of the Nephite 
armies, the standard of liberty that soon afterward 
was raised on every tower in all the land possessed 
by the Nephites. This flag had been carried on 
Teancum's person since the day he stood before 
Moroni, Lehi, and all the Nephite armies to receive 
praise for ridding the earth of the wicked Lamanite 
king, Amalickiah. 

Moroni, who had been justly appointed by the 
chief judges and the vote of the people, said to 
Teancum, "It is within my power to award you any- 
thing in the possession of the Nephite people for 
your devotion to the cause of freedom. You have 
but to name your wish." 

Teancum faltered because he knew the prize for 
which he was about to ask might not seem sensible 
to many who were listening, but there was only one 
thing he truly desired. "I would have the very first 
'Title of Liberty' upon which you wrote by your own 
hand our code. I realize," he continued, "that this 
may not sound a worthwhile reward, but until that 
day seven years ago my life had no great meaning." 

There were glistening, unshed tears of pride in 
the eyes of the great Moroni as he had placed the 
original "Title of Liberty" in Teancum's hand. 

That was five years ago. Now, bound and wound- 
ed, Teancum stared at his beloved "Title of Lib- 
erty." A movement among the guards caused him 
to glance up. An unarmed Lamanite soldier was com- 
ing toward him. Teancum immediately recognized 
him as one of the Lamanite captains who had been 
captured by his armies almost a year ago. He had 



(For Course 9, lesson of September 19, "A Leader Perseveres in 
Doing Right"; for Course 15, lesson of September 12, "Moroni versus 
Ammoron"; and of general interest.) 

*See "Tests of Leadership," The Instructor, February, 1965, for 
biographical sketch. 



been released with over 4,000 other Lamanite cap- 
tives who swore not to take up arms against the 
Nephites again. 

"I believed you to be a man true to his vows," 
said Teancum to him, half questioningly. 

"I am," came the Lamanite's reply. "Do you 
think that all Lamanites are without honor. Com- 
mander Teancum? I had returned to the land of 
Nephi to bring my family to live with the people 
of Ammon, as I vowed, when the evil King Ammoron 
discovered my actions. He killed my family and 
reduced me to slavery as his armor bearer. I vowed 
to rid our countries of his designs, but you saved 
me the trouble last night with your javelin cast." 

The ex-Lamanite captain smiled, and he mar- 
veled at the calmness of Teancum in the face of 
death. "I had best be getting along with my task," 
he said. "I am sent to bind your wound so that you 
might Hve long enough to be executed before the 
Nephite armies at the dawn of the day. I will do as 
bidden, but when I leave. Commander, your bonds 
will also be loosed, I would also ask the Command- 
er's permission to accompany him in his escape?" 

"This is a good soldier," reflected Teancum 
thoughtfully, "but I cannot lead him to his death 
in this manner." So he said, "I have a more impor- 
tant task for you, my friend. My chief captain, 
Moroni, must know of Ammoron's departure into 
the next world. It is very important to the Nephite 
army. As you leave, take my flag lying yonder in 
the dust and give it to Moroni with this message: 
'Life has no meaning without the "Title of Liberty." ' 
Thus he will know it is from me. In a few moments 
I will create a diversion, then you must slip past the 
gates. Do you understand?" he questioned. 

The slave nodded assent. He knew the diversion 
would cost Teancum his life. He also knew that 
Teancum was ready to give up his life for his code. 
When he had finished binding the wound, he loosed 
Teancum's bonds, picked up the "Title of Liberty," 
and left the area to wait near the gate. Soon there 
was a disturbance near the gate; and when the 
guards left, he passed outside the walls. 

"Now it came to pass that when Lehi and Moroni 
knew that Teancum was dead they were exceedingly 
sorrowful; for behold, he had been a man who had 
fought valiantly for his country, yea, a true friend 
to liberty. . . ." (Alma 62:37.) 



Library File Reference: Book of Mormon — Stories. 



JULY 1965 



297 



The Joy of Service 



MY DAUGHTER'S BIRTHDAY 

I do not think you can really be happy without 
service. Here is a rather unusual example: 

Our 10-year-old daughter's birthday came in 
August. She has learned one thing that is good from 
her father. When I have a birthday, I do not think 
I deserve anything, but I remember the people who 
had something to do with making my life meaning- 
ful and possible. This is the day my mother ought 
to be honored, not I. Nancy has acquired that view- 
point. 

For weeks before her birthday she showed, for 
her, unusual interest in its coming, because she is 
usually calm on the surface and does not seem to 
get excited. When birthday morning came, she was 
in the big bedroom early, with all the family. She 
had, with her own hands and mind, fashioned some- 
thing for every member of the family for her birth- 
day. She was not much concerned with what she 
got. Her own presents were anticlimactical. She 
did not really respond emotionally or otherwise to 
them. 

But there was joy on her face when she gave Dad 
and Mom what she had made and written. The most 
precious gift she could have given me is the Uttle 
poem she wrote about her father. She gave some- 
thing to each other child, including her little, baby 
brother. I want to share this with you as a simple 
example, maybe a little unusual, but it is as fine a 
recent example as I have seen. If you want to be 
happy, serve. This was her happiest birthday. She 
will have lots of other happy ones if she keeps this 
same attitude. Of course, I am not really talking 
about birthdays, but of principle. 

— Elder Marion D. Hanks. 



"THAT YOUR JOY MIGHT BE FULL" 

Jesus said to his Twelve, when he was about to 
be offered up, "Herein is my Father glorified, that 
ye bear much fruit . . ." (John 15:8.) You know 
that you can enjoy what you do, and when you do 

(For Course 5, lesson of August 22, "Out of the Abundance of the 
Heart"; for Course 9, lessons of September 12 and October 24, "A 
Leader Produces Good Fruits" and "A Leader Is a Missionary"; for 
Course 13, lesson of September 19, "Joy, the Goal of Life"; for 
Course 25, lesson of October 17, "Home Atmosphere"; to support 
Family Home Evening lessons Nos. 19 and 20; and of general interest.) 

* Taken from talks given at Brigham Young University: "How To 
Be Happy," Elder Marion D. Hanks, Oct. 18, 1961; "The Things That 
Matter," Elder LeGrand Richards, Dec. 6, 1961; "Anecdotes oj 
Achievement," Ernest L, Wilkinson, May 25, 1962. 



good things the Lord rewards you for them. He is 
the best paymaster I know. 

Then Jesus added, "These things have I spoken 
unto you, that my joy might remain in you, and that 
your joy might be full." {John 15:11.) Now that 
is where we get a fulness of joy: when we learn the 
things of God, the reason for all this creation, and 
when we make our lives conform therewith. 

Whenever we do good, we get the compensation, 
and the records are being kept — and we are going 
to have to face those records, ultimately, good or 
bad. Now, just as we get joy when we do good, 
we get just the opposite when we do evil. 

In the mission field one missionary said, "I would 
not take a million dollars for the experience of my 
mission." Another missionary, who had played on 
the BYU basketball team which won the intermoun- 
tain championship, said, "The boys literally carried 
us around on their shoulders, the biggest day of my 
life — until I came into the mission field. But I 
wouldn't trade one night like this, bearing witness of 
the truth, for all the basketball games I have ever 
played." 

I took a young man out and let him baptize some 
people in the North Sea Canal in Holland. On the 
way back he came up and put his arms around me 
and said, "Brother Richards, I have never been so 
happy in my life." He said, "When I was at home 
I earned good money. My parents didn't ask me 
to pay board, and I could go to any show or any 
party whenever I wanted. But I wouldn't trade a 
night like this for all the parties I have ever been to!" 

— Elder LeGrand Richards. 



"SHE SERVED OTHERS" 

In May, 1962, it was my privilege to be present at 
the meeting in New York City attended by Mothers 
of the Year from all 50 states. From them, the 
American Mother of the Year was selected. On re- 
ceiving this distinction, the honored mother gave a 
simple statement of her performance. For her 
achievements she credited largely her mother, who 
was reared in a small rural community in Alabama 
where there were no doctors, no nurses, and very 
meager educational facilities. Whenever a new child 
was to be born, her mother was the midwife. When- 
ever someone needed nursing, her mother responded. 
She was also the leader in educational matters. All of 
this service she rendered without any compensation. 



298 



THE INSTRUCTOR 



One day this mother took her young daughter, 
who was to become the American Mother of the 
Year, to a graveyard. The daughter had not even 
learned to read at that time. The mother proceeded, 
therefore, to read to her young child the epitaphs en- 
graved on the tombstones in the graveyard. One of 
them was a very lengthy biographical sketch of the 
life of the deceased. As she finished reading it, the 
daughter said, "Isn't that beautiful!" 

The mother answered by saying, "No, when I 
die I would very much prefer that there be engraved 
on my tombstone only three words — 'She served 
others.' " 

With that philosophy which she never forgot, 
this young daughter grew to womanhood, became a 
schoolteacher, was then married and reared a family. 
When her family was grown, she founded the first 
library in her county to which she daily gave one-half 
of her time. This library which now contains 40,000 
volumes provides books on a loan basis to all the 
schools in the county — each school may borrow hun- 
dreds of books at a time. 

Later, when her husband died, not considering 
herself busy by spending one-half of each day in the 
library, this American Mother of the Year went to 
all the banks in the county and obtained the names 
of those individuals who signed their names by an 



"X" mark, indicating that they could neither read 
nor write. When she had all of these names, she as- 
sembled all of these adults together, explained to 
them that some of them had mechanical and other 
skills which she did not have but which she would 
like to have, but on the other hand, she had a certain 
skill which they did not have, namely, the abihty to 
read and write. In exchange for telling her about 
their skills, she volunteered to teach them, without 
any cost, in evening classes to read and write. 
Through her efforts, illiteracy in that area has prac- 
tically been eliminated. 

After some of the men had learned the alphabet 
and gained the ability to read and write, she had 
them write their first letter to their respective wives 
and insisted that at the end of the letter they tell 
their wives how much they loved them. One of the 
men, past 50, said that he had never even done that 
orally throughout his entire life, and he did not know 
whether he could put it in writing. 

For this service to others, this Alabama school- 
teacher was made the American Mother of the Year. 
I give you her life as an example for all of us to 
follow. 

— Ernest L. Wilkinson. 



Library File Reference: Service. 



Historic Temple Square 



hy Richard 0. Cowan 

Most cities of the world have a distinctive char- 
acter all their own. Visitors who come to Salt Lake 
City are impressed with the way in which it is laid 
out; broad streets crossing at right angles are a wel- 
come change from narrow, irregular streets common 
in so many other urban centers. Salt Lake City's 
layout really dates back to 1833 when, through in- 
spiration, the Prophet Joseph Smith set forth a plan 
for the city of Zion. At its center an area was set 
aside for buildings devoted to rehgious worship.^ 
When the Mormon Pioneers entered Salt Lake Val- 
ley, almost immediately President Brigham Young 
by inspiration designated the site where the temple 
was to be built, and from this block the city could 
be laid out, east and west, north and south. ^ Thus 

(For Course 7, lesson of August 22, "Buildings on Temple 
Square"; for Course 11, lesson of August 29, "A Visit to Temple 
Square"; and of general interest.) 

iSee B. H. Roberts, Comprehensive History of The Church of 
Jesus Christ of Latter-day Saints, Vol. 1, Deseret News Press, Salt 
Lake City, Utah, 1930; page 311. 

^See Joseph Fielding Smith, Essentials in Church History, Deseret 
News Press, Salt Lake City, Utah, 1937; page 454. 



Temple Square was born within a week of the Pio- 
neers' first arrival in the valley. 

The original thought was to make the temple 
block forty acres in size, but as the city was being 
surveyed, it was decided to reduce the size to ten 
acres to make the block conform to the size of the 
other blocks in the city. At a special council meet- 
ing the brethren decided that they "could not do 
justice to forty acres" and that "ten acres would be 
sufficient."^ 

The first construction project on Temple Square 
was undertaken within a week of the Pioneers' ar- 
rival in the valley. Brigham Young requested the 
members of the Mormon Battalion who had just 
entered the valley to build a bowery. Located in 
the southeast comer of the block, this structure con- 
sisted of a simple framework of poles over which 
leafy branches from a nearby canyon were laid. It 
was completed in time to provide shelter for the 
Sunday services of August 1, 1847. By 1849 the 



^Edward W. TuUidge, History of Salt Lake City, Star Printing Co., 
Salt Lake City, Utah, 1886; pages 47, 48. 



JULY 1965 



299 



growing population required a larger place for wor- 
ship, so during the spring of that year a larger bow- 
ery, measuring 60 by 100 feet, was erected west 
of the present south gate/ The first permanent 
structure on Temple Square was the "Old Taber- 
nacle," an adobe building completed during 1851- 
1852. That it was already too small to house the 
growing conference crowds was evidenced by the 
erection of still a third and larger bowery in 1854. 
The "Old Tabernacle" remained on Temple Square 
until it was torn down to make way for the Assem- 
bly Hall in 1877. 

While the "Old Tabernacle" was still under con- 
struction, work was started on a 15-foot wall to sur- 
round the block; this project was not completed until 
1857. The wall protected not only the building on 
the block, but also the tools and equipment used in 
the various building projects under way there. Fur- 
thermore, it is interesting to note that a variety of 
carpentry, blacksmith, and other shops associated 
with the Church's "Public Works" were located at 
this early date on the temple block. 

The year 1853 witnessed the inauguration of a 
40-year endeavor to erect the House of the Lord 
from which Temple Square derived its name. Dur- 
ing the fall of 1854 work started on the Endowment 
House, a two-story adobe structure located in the 
northwest corner of the block, which served as a 
"temporary temple" until 1889, when it was torn 
down. 

While work was still going forward on the temple, 
the Tabernacle was also erected. Under the super- 
vision of Henry Grow the building was sufficiently 
completed that the October Conference of 1867 
could be held there. Truman O. Angel, who was 
also temple architect, designed the Tabernacle in- 
terior while the exterior shell was nearing comple- 
tion. Joseph Ridges, an English convert from Aus- 
tralia, supervised the building of the great organ, 
largely of local materials. At first the organ was pow- 
ered by five men who pumped the bellows, but by 
1875 a waterwheel had been installed to take advan- 
tage of power from City Creek, diverted into Temple 
Square through the rear portion of the Tabernacle, 
and then out of the Square near the West Gate. The 
waterwheel powered the organ until 1900 when it 
was replaced by electricity. Interestingly enough, the 
acoustics for which the Tabernacle is famous were 
not achieved in the building until the balcony was 
added in 1870.^ 



The 1870's saw a stepping up of the work on the 
temple. Before this time progress had been ham- 
pered by the problem of transporting the rock from 
Little Cottonwood quarry more than twenty miles 
away; even a canal built along the base of the moun- 
tains east of Salt Lake Valley did not prove satis- 
factory. By 1873 the granite could be shipped the 
whole distance by rail, and the tempo of construction 
picked up. A special spur track had been built along 
South Temple Street from the railroad depot three 
blocks west and entered the temple block near the 
south gate. The first rock cars were drawn onto 
the square individually by teams of horses and oxen 
over the tracks of the Salt Lake City street railroad. 
With the laying of heavier rail, locomotive-drawn 
trains could be operated right onto the temple con- 
struction site. During the last year work was pushed 
rapidly to ready the temple for dedication exactly at 
the end of 40 years of construction. 

Near the turn of the century Church leaders 
recognized the need for facilities to disseminate Hj^ 
truth about the Latter-day Saints and their religiorL. 
As visitors came to Salt Lake City they were often 
met by taxi drivers who at that time were hostile 
toward the Church and therefore gave visitors a dis- 
torted picture of the Mormon people. To counter 
this negative influence, the Church established the 
Bureau of Information in 1901; and within the next 
few years a building to house this bureau was erect- 
ed near the south gate.'' Elder Richard L. Evans 
has described the Square as the most-often-visited 
10 acres in the world and as the Church's "window to 
the world." He noted that during the three years 
following World War II the number of visitors in- 
creased from about 335,000 to over a million annual- 
ly.^ The nationwide and more recently worldwide 
broadcast of the weekly choir program and the Gen- 
eral Conferences has even further increased the 
importance of the Square as a missionary tool. 

The 1960's has seen a new wave of construction. 
A new Bureau of Information building has been 
erected in the northwest comer of the Square. An 
addition and new annex will expand the capacity of 
the Salt Lake Temple. On the block to the east the 
Church is planning to erect a new skyscraper admin- 
istration building. A civic auditorium proposed for 
the two blocks southwest of Temple Square may be- 
come the scene of some Church gatherings. It is 
easily possible that the second century in the history 
of Temple Square may be even more exciting and 
inspiring than was the first. 



^For a history of the buildings on Temple Square, see a series 
of illustrated articles bv Preston Nibley, Assistant Church Historian, 
in the Relief Society Magazine, October, 1960, through April, 1961. 

■Tor an excellent history of the Salt Lake Tabernacle, see Stewart 
L. Grow, A Tabernacle in the Desert; Deseret Book Company, Salt 
Lake City, Utah, 1958. 



"James P. Allen and Richard O. Cowan, Mormonism in the 
Twentieth Century; copyright, Brigham Young University, Provo, 
Utah, 1964. 

'The Improvement Era, November, 1948, pages 708, 744 to 746. 
Library File Reference: Temple Square. 



300 



THE INSTRUCTOR 





A. Temple Square, 1853, showing (1) old tabernacle, (2) the 
bowery, seating about 8,000 people, (3) beginning of temple 
construction, (4) south wall with wooden gates. 




C. One of the first homes in Utah. 

THE INSTRUCTOR JULY 1965 




B. Temple Square, showing tabernacle, endowment house 
(upper right), and beginning of temple construction. 




D. The temple under construction. 



Second Class Postage Paid 
at Salt Lake City, Utah 



DAY FOR A CARNATION 



JULIA WARD HOWE: 

ON A SOMBER NIGHT, SHE PUT ON A FLOWER. 



My best suit, a gray- green light- 
weight, came off the hanger one 
morning this week. Into the coat 
pocket went a new, hand-rolled 
handkerchief, the whitest I could 
find. On my tie rack is a favorite: 
an olive-green silk with stripes of 
black. I put it on, too. 

One thing I neglected. No white 
carnation went into my lapel. This 
was a day for a carnation. 

Why all the fuss? There was no 
wedding ceremony to attend, no 
visiting businessman to greet at 
the airport. It was not our wed- 
ding anniversary. 

What caused all this was an 
event the previous day. It was a 
disagreement with a friend which 
had left me low. And in looking 
my best, I was trying to put into 
my own life a lesson I had learned 
from a young business associate. 

His father had met death after 
a tragic early morning automobile 
crash in a rainstorm. With hard 
work and long hours, the father 
had built a flourishing business 
from humble beginnings. His four 
sons, who idolized their father, had 
been associated with him in the 
business. His untimely death had 
hit them like a sledge. 

Not many days after this un- 
timely tragedy, I chatted with one 
of his sons. He was still noticeably 
shaken. 

"You will be interested to know," 
he began, "that we plan a com- 
plete renovation of our building. 
We have been talking to our archi- 
tect. You will not recognize our 
place. It is really going to look 

(For Course 5, lesson of September 26, 
"Peace Is a Personal Problem"; for Course 
9, lesson of September 5, "An Army against 
the Mormons"; to support Family Home Eve- 
ning lessons Nos. 23 and 28; and of general 
interest. ) 



much nicer. After all, this is the 
time to fix up." 

We talked of a mutual acquaint- 
ance who had said: "When re- 
verses come — that is the time to 
put forth your finest. Such builds 
confidence when you most need 
it." 

Julia Ward Howe built confi- 
dence that way.^ 

She was a bright New York girl 
with deep-blue eyes and red- gold 
hair. Her father was a man of 
wealth. Her mother, a dark-eyed 
beauty, died when JuUa was but 5. 
When Julia was still a young girl, 
her father died. When she was a 
young woman, folks called her the 
"pretty blue-stocking." 

Julia married Dr. Samuel Grid- 
ley Howe, who had founded what 
became known as the famed Per- 
kins Institution for the Blind. To- 
gether they toiled, bringing light 
to the blind. They also raised an 
outstanding family of five children. 
In 1872, at 53, Julia Ward Howe 
made the first known suggestion 
for a Mother's Day observance in 
America. 

But this mother who could sing 
like a bird and write like a poet 
is best known for something she 
did in 1861. The Civil War had just 
begun. From her Boston home, 
Mrs. Howe visited Washington, 
D.C., near heavy fighting. During 
her visit, she rode out to one of the 
Union camps. 

The colonel in charge asked Mrs. 
Howe to speak. Frightened, she 
responded. She tried to give the 
soldiers hope and courage. Then 
this lady proceeded with friends to 
see a review of the troops. 

^See Mary H. Wade, The Light-bring ers; 
Little, Brown and Comoany, Boston, Massa- 
chusetts, 1917; pages 142-171. 




Art by Dick Carter. 

The review was called off. Word 
had come that the enemy was ap- 
proaching. As Mrs. Howe, heavy 
of heart, slowly returned to Wash- 
ington, soldiers were heard sing- 
ing John Brown's Body. 

Tired, saddened, and fearful, 
Mrs. Howe retreated to her room. 
Her sorrow was that of a nation 
caught in grim war. 

This was a time for her and her 
nation to put on a carnation of 
fresh faith. She did. Through the 
night, words came to her to match 
the strains of John Brown's Body. 
By morning her hymn was com- 
plete. 

The words were sent to James 
Russell Lowell, editor of Atlantic 
Monthly. He gave them a title and 
published them. Almost overnight 
they lifted and rallied a heavy- 
hearted nation: wounded soldiers 
in hospitals, troops moving to bat- 
tle, church groups, waiting moth- 
ers and sweethearts, and many 
others. 

Mrs. Howe's poem. Battle Hymn 
of the Republic, rings with lines 
like these: 

"Mine eyes have seen the glory 
of the coming of the Lord. . . . 

"His truth is marching on. . . ." 

On a somber night Julia Ward 
Howe, with words, put on a flower 
of new hope. And an entire na- 
tion was strengthened through its 
bracing fragrance. 

— Wendell J. Ashton. 

Library File Reference: Faith.